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Principles of Progress 



and 



Methods of Improvement 



JOHN J. KLEIN 



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NUMBER ONE 



Price 30 Cents 



THE LIFE AND SERVICE BUREAU 

P. O. Box 54 

JAMESTOWN, N. Y. 

1919 







Principles of Progress 

and 

Methods of Improvement 



By JOHN J. KLEIN 



An epitome of progressive ideas and a brief discussion of 
subjects pertaining- to the improvement of human life and rela- 
tions and the conditions essential to progress and happiness, for 
the purpose of promoting knowledge and endeavor which shall 
result in securing a more complete practical recognition of the 
principles of Truth, Righteousness and Natural Law in right- 
living, social organization, personal and racial culture, and civil, 
social and industrial service. 



DEDICATED TO TRUTH AND UNITY 

Published by the author and distributed through the agency of 

THE LIFE AND SERVICE BUREAU, 

P. O. Box 54, 

Jamestown, N. Y. 



^ 



Copyright 

By the Author 

1919 



C1A528682 



26 !S:9 



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CONTENTS 
INTRODUCTION TO THE LIFE AND SERVICE SERIES 

Chapter 
I. LAW 

II. PERFECTION AND PROGRESS 

The Law of Progress 
Mind and Morals 
Character and Spirit 

III. LIMITATIONS 

Superstition 

Artificiality 

Fear 

Prejudice 

Unreasonableness 

Egotism 

Bigotry 

Hypocrisy 

Selfishness 

IV. PRESENT PROBLEMS 

Diversity of Views 
Freedom of Speech 
Inconsistency and Confusion 
Ignorance and Wickedness 
Present Conditions and Needs 
Five Great Problems 

V. METHODS OF IMPROVEMENT 

The Educational Work 
Physical Culture 
Spiritual Culture 
Race Culture 
Industrial Organization 
Political Organization 
International Organization 
Social Work 

VI. INSTRUMENTALITIES OF CIVILIZATION 

Some Thoughts on a Few of the Elements of Progress, includ- 
ing Religion, Morality, Knowledge and Education, Law 
and Government, Economic Conditions, Social Work, 
Spiritual Forces, Revolution and Evolution, Capitalism 
and Socialism, Free Speech, Persecution for the Truth's 
Sake, Trusts, Democrac3 r , Industrial Unionism, Co-opera- 
tion, and Communism. 
APPENDIX 

Life and Service 

The Higher Life 

The Social Service 

The Life and Service Fraternity 



INTRODUCTION TO THE LIFE AND SERVICE 

SERIES 

Human progress is the result of a constant struggle for im- 
provement ; and this yielding to the progressive urge of divine 
creative forces is one of the characteristics which distinguishes 
Man from the other animals and establishes his superiority in 
the world. 

Each day and age has its problems, the solution of which 
is the task of the people of that time; and how ..each generation 
solves the problems confronting it determines the nature and 
degree of progress that is made at any time. We in our day 
have our tasks and difficulties, and ''The Life and Series" is 
to show how to meet and overcome them. 

The general object of this work is to aid in promoting human 
progress along very broad lines. The task we have undertaken 
includes an explanation of all the most important facts pertain- 
ing to human perfection and happiness, by a study of Man and 
his environment, in the personal, social and cosmic aspects of 
his nature, and in his relation to the material and spiritual 
world. 

We propose to raise the average of human perfection by 
increasing the number of more perfect individuals. The num- 
ber of more perfect individuals depends upon personal improve- 
ment, good heredity, and favorable environment. Personal im- 
provement is to be secured by right education, including manual 
and mental training, the harmonious development and right 
use of every organ, faculty and function, and a correct knowl- 
edge of all the essential means to usefulness and happiness ; and 
by providing the conditions favorable to right living and con- 
ducive to happiness. Good heredity is to be secured by the 
proper preparation for marriage and the right mating of parents, 
regulating the conduct of parents and children in accordance 
with their highest good, and providing the conditions in the 
home and family life that are necessary to produce more per- 
fect children. And the environment necessary for the welfare 
and progress of Man is to be produced by (1) The improvement 
of the utilitarian equipment and the sanitary and esthetic con- 
ditions in all the surroundings of the home, social and indus- 
trial life ; (2) The socialization and efficient operation of all 
the means of supplying the needs of the people ; (3) Securing 
centralized management, democratic control and efficient ad- 
ministration of all the public affairs of the people; (4) Creating 
the psychological conditions and public sentiment favorable to 
perfection in both the individual and society; and (5) The or- 
ganization of the national and international affairs so as to pre- 
vent selfish rivalry, special privilege, injustice and war, and -to 



establish righteousness in government and peace between all 
people throughout the world. 

In order that there may be intelligent co-operation in carry- 
ing out these plans for improvement there must be first of all 
a more perfect enlightenment of the understanding in regard to 
the laws which govern all things, especially as these laws are 
related to human life ; and therefore we begin our work by set- 
ting forth some general principles of law, progress, perfection, 
etc., and later we show how these principles and universal law 
apply to the intelligent ordering' of our individual and collec- 
tive conduct and being. The laws which govern our being and 
all our relations to each other and to the other parts of crea- 
tion, including both the material and spiritual world, are made 
understandable to us by the discoveries of science and the les- 
sons of human experience and the reasoning of philosophy. We 
recognize both experience and inspiration as means of learning. 
And we make use of all available sources of information and 
any appropriate method of instruction to acquire and dissemi- 
nate such knowledge as will help our people to have a more per- 
fect understanding of the harmonious working of the whole Uni- 
verse, according to certain general laws and the special laws 
applying to particular parts of Creation, especially in so far as 
concerns Man and his wellbeing and civilization. 

Since Man and the Universe is both material and spiritual, 
we divide our study for the development of the individual into 
two parts. In the one we study Man's physical body as the 
most perfect form of organized matter, and show how, why and 
what must be done to keep the human mechanism in the best 
working order, and we endeavor to explain such facts of nature 
and physiological and psychological law as relate to health and 
bodily perfection. And in the other we study the spiritual side 
of life — the soul and God — and we endeavor to explain the 
unity of life throughout the Universe and how Man's welfare 
and happiness (both individually and socially or collectively) 
depends upon his right relation to this life in the harmonious 
order of universal Creation. 

Having seen what is necessary for the individual within 
himself we will then consider what is necessary for the individ- 
ual outside of himself and also what is necessary for society 
or humanity as a whole. 

The work to give us a better understanding of the environ- 
ment of Man and the interdependence of individuals and peoples 
and their relation to Nature and God and the Universe in gen- 
eral, we divide into two parts. First we study the industrial 
and economic conditions prevailing among mankind and how 
these may be improved so as to overcome the evils of poverty 
and riches, competition and class war, waste of labor and ma- 
terial^ unsatisfactory service in production and distribution, and 
unnecessary and unjust economic conditions; and so as to in- 
sure the temporal welfare of all the people. We shall endeavor 

6 



to show why and how there must be such a reorganization of 
our industrial and economic system as to secure more perfect 
order and efficiency in supplying all the needs of the people. 
Next we will study civil government, constitutional law and 
the evolution of the two most important factors in the more per- 
fect order of government of the future — Democracy and Effi- 
ciency, and we will endeavor to show how these important fac- 
tors will be incorporated in the organization of government so 
as to be of greatest service to the people. And, after having a 
better understanding of civic and industrial organization within 
the nations of the earth, we will study international relations 
in order to find a way to overcome the evils of war and the mis- 
understanding and hatred which is both cause and result of 
war, and to learn how the nations may unite, through a peoples 
international organization, to establish order and peace through- 
out the world. We will emphasize the fact that such a peace 
and order can only be permanent in proportion as there is a 
recognition of the universal kinship of humanity and of the 
principles of love and justice in the relations between all na- 
tions and people. The Fatherhood of God and the Brotherhood 
of Man must mean more than mere platitudes. "Thy kingdom 
come, Thy will be done," must be more than mere words to us. 
These principles must find a practical realization in our personal, 
social and political life. The ideals we have been dreaming and 
talking about must be made real in the affairs of our daily 
existence as living and mutually dependent creatures. 

In order that we may know what to do in the present and 
future we should know what has happened in the past, and thus 
be able to learn from the past experience of Man what we may 
expect of him in the future. Therefore we study the evolution 
of living things to find out how Man came into existence. We 
study the history of Man and his civilization to gain an under- 
standing of the many steps by which we have arrived at our 
present state of civilization and to enable us to form an opinion 
of the possibilities of future progress. And we study present 
agencies and means of human betterment to find ways to har- 
monize the ideas and efforts of those who labor in any way for 
the improvement of mankind and to make their endeavors more 
effective in producing the most desirable results. 



CHAPTER I 
LAW 

We can succeed in the attainment of individual and general 
perfection and happiness only in proportion as we understand 
and obey the Natural Laws which govern our being; and, there- 
fore, it is very important that we shall learn to know the nature, 
effect, purpose and general significance of Law. 

All that exists is governed by law. There is nothing that 
is above law or that is not subject to the controlling and direct- 
ing power of Universal Order. This applies to inorganic mat- 
ter and organized bodies, plants and animals, the body and the 
soul, Nature and God, the temporal and the spiritual existence, 
all phases of human nature and being, and everything that -is 
in the Universe at any time, anywhere and everywhere. 

When we say "law" in this connection, we do not mean 
man-made law, written law, or any particular kind of law ; but 
we mean the orderly method of control and direction by which 
all Creation is made to operate harmoniously and to evolve to- 
ward perfection. Depending upon the point of view or the 
method of application that we mean to indicate, we may speak 
of Divine Law, Natural Law, Moral Law, Psychological Law, 
Physiological Law, the Law of Love, the Law of Gravitation, 
etc. ; but all these laws are but parts of, and must be and are 
in complete harmony with, the great Universal Order which 
governs all that is. 

Since God is the soul of the Universe, what we call Divine 
Law is but the spiritual aspect of Natural Law. Natural Law 
is truly Divine; and Moral Law predicates Natural Law in so 
far as it pertains to duties growing out of Man's moral and 
social nature. Nature is God in action ; Natural Law is simply 
God's method of operation ; and all the different forms or aspects 
of law are parts of the general or universal orderly plan of gov- 
erning all things. When, therefore, we speak of Natural Law 
we mean the manner in which the forces of Nature work through- 
out the Universe and the nature, method and sequence by 
which certain effects follow certain causes or conditions. And 
we comprehend in our idea that Natural Law extends to all 
that is and to every part of the material and spiritual world. 
Recognizing the presence of God as the controlling and direct- 
ing power in all things throughout the whole Universe, Natural 
Law is to us the will of our Maker, the expression of rig'ht 
reason and the dictate of religion, which is inherent in Nature 
and Man, and which is an ethically binding force as a rule of 
conduct. 

In case of man-made laws it is possible to disobey or evade 
the law without serious injury resulting from such failure to 

8 



But no 



observe the .aw of *£*^-&££^J1L& 

disobeying God, without P«»« hm ' n *- The pm >sh q{ 

naturally every v,oktaon of the *w ^ £«« for ^^ 

a^llS hoTest aId hl unpTei«dic P ed reasoning the facts of 
humau expenence^ {avorable or unfavorable to 

the laws of health. It you ou y proportion to the ex- 

you disobey them you are '"j 1 ™™^" P { / contr ary belief 
te „t of your d:s faience and reg ard ess of^y ^ y 

C nZraT^ndl^Xour hodv by observing the hyg,emc 

S^S%nS??lK5S aS yotir body in a 

n0rm The C r e n are certain conditions favorable or unfavorable to 
the p™ « g^wth of the soul and %*&%£%£££ 
ness and wisdom and spirituality The p maples w S 

these conditions are the laws ^f^^ff S p^S wholeness 

social conditions. The remedy in all these cases is to ^ 

trrs^a^sa is inks 

9 



us to know, and until we cease to pervert any part of our nature 
and use every part of our body and mind only for those purposes 
for which God and Nature created them. 

We might go on and mention other phases of human life 
and relations and show in each case that there are certain 
Natural Laws which we must observe in order that it may be 
well with us. Our social, political and industrial organization 
and all the institutions of society, as well as our personal and 
family life, are all subject to these laws; and the ills of society, 
as well as those of individuals, are all caused by being out of 
harmony with God and Nature. The remedy in each and every 
case is the same — learn to understand and obey the Natural 
law, as it applies to each case, and get all that pertains to our 
life and relations into harmony with the Universal Order that 
governs all things and all will be well with us. 

There are many false ideas in regard to both the laws which 
govern us and how we may be saved from the results of our 
disobedience. Great error also exists in many minds as to what 
is right and what is wrong, and our ability to do right and obey 
the law. These errors are traceable to several causes. Ignor- 
ance has made it possible for us to be thus deceived. With en- 
lightenment we will find out the truth and will be able to ad- 
just our conduct and being so as to have the blessings of right 
living. One of the mistakes we have made has been to substitute 
faith for works and to depend upon arbitrary authority instead 
of law to govern us. Another mistake has been that we followed 
our own desires instead of our real needs, and have tried to 
ease our conscience with "saving faiths" and healing potions 
instead of avoiding evil and trouble by right living. 

The reason why there is so much suffering and unhappi- 
ness among mankind is because the people have been following 
man-invented superstitions and means of cheating Nature, in- 
stead of seeking to know and obey the laws of Nature which 
govern us. And, since we suffer confusion and unhappiness be- 
cause of our ignorance of and disobedience to these laws, it is 
of first importance that we shall make a careful investigation 
of all subjects that may help to enlighten us and that may en- 
able us to acquire a knowledge of the Truth and a training in 
right living that shall give us the capability to follow these laws 
to the realization of more perfect happiness and more heavenly 
conditions. 

The laws which govern our being, and which we cannot 
evade or disobey without harm, are not the commands of any- 
one in authority; but they are the facts and principles of right 
and wrong in relation to present being and ultimate results. 
When we understand that God is everywhere present, as the 
force which is ever working for perfection, we can see why this 
law is impersonal and why it applies to all things and is im- 
mutable. When we understand that our individual thoughts, 
acts and state of being effects the whole progress and welfare 

10 



of the human race, we can see how great is our personal respon- 
sibility And when we understand the laws of growth and de- 
velopment, both physical and spiritual, and the inter-relation 
and inter-dependence of all things, we can see the utility and 
necessity of a universal order and control of law, and why .w 
must obey these laws and maintain right relations to all thingo 
and all parts of the Universe. 

There is nothing super-natural ; all is natural. The ideas 
of super-naturalism, an autocratic God, eternal punishment, dis- 
pensations of Providence, and the like, are relics of past ages 
when mankind knew little about God and Nature and almost 
nothing about law and an orderly plan of universal govern- 

meI1 In order to learn to understand and obey the Natural Laws, 
we must learn to distinguish between that which really per- 
tains to or is produced by Nature and that which is artificially 
acquired or assumed. We must learn to see things as they 
really are and not as someone has said they are or as we may 
have previously believed them to be. And we must learn to 
see things according to life and reality and not with affectation, 
artificiality or exaggeration. 

The authority for our ideas and theories of life and con- 
duct must be Divine and not chimerical preter-naturalistic pre- 
sumption We must learn to hear the voice of God in Nature 
and within our own souls. And we must receive the inspira- 
tion for the higher expression of life in Truth from the divine 
source of all that is good and wise, rather than from any man- 
made doctrine, faith or idea. 

We may and should help each other by the exchange of 
ideas; and the study of the teaching of the philosophers and 
teachers of all ages may be profitable to us ; but all these are 
useful to us only in so far as they help us to find the Truth. 
Use reason and "Prove all things and hold fast that which is 
o-ood" is a good rule to follow in studying the teachings of men. 
The one single great aim in all our learning should be to know 
the Truth, regardless of what may happen to any doctrine, 
faith or idea that may be held by anyone. 

It is not true that there are any laws of Nature which it is 
impossible for us to obey. God and Nature are m absolute 
harmony Our own being is not excluded from that harmony, 
except as we willfully or ignorantly put ourselves out of har- 
mony with the proper order of things. The continued progress 
of each part of creation toward perfection requires that all parts 
shall work in harmony with the general plan ; and those parts 
which refuse, or fail for any reason, to thus work in harmony 
with the universal order of Creation, will be destroyed. And 
the laws governing all things work so that whatever becomes 
imperfect, in the sense that it does not serve a good purpose in 
the plan of creation, must be destroyed, and naturally, by the 
operation of the Natural Laws, destroys itself. If we under- 

11 



nSessar? for °Z *£$* j ? n °£ ° nly P ° SsiWe ' but absolutely 
necessary for our good and for the purposes of Creation that 

we shall order our thought and conduct our life according the 

great general plan and purpose that govern the Universe And 

these are the reasons why we should educate ourseWes weH "n 

a correct knowledge of the Truth and train ourselves kT r i e ht 

living, so that we shall be able to obey these laws and have fhe 

*m%?£3£ and SpiHtUality ' and Wi8d0m and'ef^ 



12 



CHAPTER II 

PERFECTION AND PROGRESS 

The Law of Progress 

Involution is God's method of creation and wellbeing and 
attainment are the rewards of conformity to this method. Prog- 
ress is necessary to human happiness. The progress of Man 
depends upon his incessant striving toward perfection, in his 
own inner life as well as his environment. Obedience to this 
impulse or law has made Man supreme among the living crea- 
tures of the world; has enabled him to develop the higher men- 
tal, moral, social and spiritual powers which distinguish him 
from the other animals ; and will carry him through future stages 
of enlightenment and progress to the wonderful realization of 
at-one-ment with God and Nature in the heavenly conditions 
of happiness in the higher planes of existence to which he is 
slowly but surely advancing. 

The history of Man and his civilization shows that, while 
the evolution of human perfection has been persistent, and 
while the divine forces of progress are constantly at work for 
the improvement of all that pertains to human life and rela- 
tions, the evidence of progress manifest themselves in different 
degrees at different times. Sometimes progress seems to be 
steady and sure for a number of years. Sometimes changes 
come suddenly, and progress seems to be made by leaps and 
bounds. And sometimes there have been periods when there 
seemed to be retrogression instead of progress. But under and 
through it all the careful observer can see God and Nature con- 
tinually and effectively working", through the physical and 
spiritual forces, to promote the progress of Man and his world, 
in successive stages or by steady growth, from a lower to a 
higher order of being, life and environment. 

The progress of humanity is however accomplished only 
so fast and in proportion as the individuals and people of each 
day and generation recognize the conditions and needs prevail- 
ing in their particular time and as they adjust their efforts for 
the improvement of those conditions in accordance with the 
forces or laws of progress, in such a way as to solve the prob- 
lems arising from time to time, and to guide the conduct of 
human affairs in harmony with the general aim of our race to- 
ward the higher perfecting to which we are advancing. 

In accordance with Natural Law, all that is contrary or 
injurious to progress and perfection must be and is destroyed. 
And the individual, the family, the nation, or the race which 
does not consciously or instinctively conform in conduct and 
being to these laws will surely suffer the consequences of such 

13 



disobedience. Evil may prosper for a day, a season, a year, a 
hundred or a thousand years ; but sooner or later it will destroy 
itself by its own folly and wickedness. And thus the good and 
right will ever survive and come uppermost in the end, even 
though its bearers may have to pass through the most intense 
fire of persecution to carry onward and upwards the standards 
and ideals which are the guiding ideas of mankind in each suc- 
cessive stage of human progress. Temporary trouble may come 
to the best people, because of the enmity of the wicked or the 
errors introduced into human affairs by the evil ones ; but, by 
patient perseverance, the righteous shall prevail. Individuals 
go down in suffering to spiritual death as a result of sin; or they 
rise in perfection and happiness to immortality as a result of 
righteousness. Families die out because they seek to pervert 
their nature and disobey the laws of God ; and other families 
survive the struggle for existence and live and multiply to 
populate the earth, because they obey the laws of their being. 
Nations rise and fall according to their own national character 
and the conditions that prevail in the morals of their people. 
And that race will finally be supreme, and dominate the earth 
by the excellence of its ideals and social organization, which at- 
tains the highest perfection in all that characterizes the superior- 
ity of Man. War will never decide the matter of supremacy 
among nations, races or peoples ; but the final decision will be 
made by the natural working of the laws of our being, working 
out the destiny of Man, in harmony with the Universal Order, 
in the triumph of those who practice right living most per- 
fectly. 

The question is sometimes asked "What is perfection? And 
how does this term apply to human individuals and mankind 
in general?" Perfection is a relative term. We cannot tell 
what absolute perfection would be ; because, so far as we know, 
when anything is as perfect as we can conceive of its being, 
there is always a chance that it may be further improved. 
Therefore, perfection is progressive. Nothing can be truly said 
to be as perfect as it is possible to make it ; because, no matter 
how perfect it may seem now, at some future time, as the rela- 
tions of things change, a change or improvement may again be 
found practicable and advisable. 

Mankind in general, and each individual in particular, has 
some imperfections which our advance in civilization enables 
us to see needs to be remedied. The history of mankind and 
our civilization proves to us that Man has made progress in 
the past and may and must progress in the future. The law 
of progress is a part of the immutable eternal Natural Law and 
our happiness depends very much upon how well we obey its 
mandates. 

Having developed a mental capacity greater than any other 
animal, Man has established his superiority in the world, but 
has not advanced far enough to understand the laws which 

14 



govern his being and to act in each case according to his best 
interests or highest good. Man is just now at a dangerous 
stage of his development, when he ceases to be guided by in- 
stinct, but has not developed his mental and spiritual powers 
far enough to be able to avoid error in the use of his body and 
the things of creation surrounding him. Man is, however, a 
teachable being and will continue to develop the mental and 
moral powers of his spiritual being and will learn to under- 
stand his own nature and all that pertains to our welfare and 
progress. And, in our continued progress, we will acquire that 
character and consciousness which will enable us to avoid the 
dangers which now beset us, and we will adjust the manner and 
course of our thought and life so that, in the generations to 
come, our posterity may realize the higher perfection and glori- 
ous experiences which await our race in the blessed future. 

Each successive stage in human progress has required some 
strong effort, usually originating with some individual who was 
ahead of his time in mental, moral or spiritual development, 
and including an educational campaign to secure acceptance 
of the new truth and to develop the force necessary to carry 
out the necessary reforms. And such a work is necessary at 
the present time. The fact that there are many things wrong 
among mankind is so self-evident that it seems no argument 
should be required to prove that improvement must be made. 

It is difficult to find anyone who is absolutely perfect in 
health. Headaches, pains, weakness, or health troubles of some 
kind are so common that we are rarely surprised to find anyone 
afflicted with some of them. Perfect health is possible for all. 
A perfect race must have perfect health as a general condition 
among its members. The time is coming when there will be 
no sickness, except that of old age or accident ; but that will be 
when we understand and obey the laws of health much better 
than we do now. Wonderful progress has been made in im- 
proving personal and public hygiene and sanitation and in pre- 
venting and curing disease. But, among the people in general, 
there is still much unnecessary ignorance in regard to diet, 
exercise, ventilation, mental conditions, the moral conduct of 
the intimate and domestic relations, the use of methods of treat- 
ment, and other matters pertaining to health, which need cor- 
rection before we can have a people fit to fully enjoy life and 
to produce a superior race of mankind. 

There is perhaps no phase of human life and relations in 
which we have made less progress than in those things which 
pertain to sex and marriage and parentage. There are no evils 
which threaten our race and plague mankind today as great as 
the evils of sexual perversion and the degeneracy resulting from 
the bad conditions which prevail in marriage and parentage and 
the relations of the sexes under other circumstances. The fear- 
ful prevalence of divorce, prostitution, venereal diseases, men- 
tal, moral and physical degeneracy resulting from sexual im- 

15 



morality, and the general failure to realize happy marital rela- 
tions, reveal to us the greatest danger that threatens our race 
and is the strongest kind of evidence that our civilization is not 
doing for us all that it will and must do before we can reach 
the more satisfactory conditions toward which we are striving 
to advance. 

The fierce struggle for existence which our present social 
and industrial system, or lack of system, occasions, the class in- 
terests and international prejudices and hatred which this strug- 
gle engenders, and the terrible wars which result from these 
conflicting interests, prejudices and hatreds, are evidence that 
we have still much to improve and a long way to advance be- 
fore we can establish the practical ideals of the religious prin- 
ciples we have professed to believe. Wars of all kinds (com- 
mercial, national, racial, or class) will not cease as long as we 
do not change the system that causes them. And universal 
peace cannot exist until universal love and justice have a larger 
place in all our public affairs ; and this love and justice is not 
real unless it includes honesty and righteousenss. We cannot 
expect permanent peace until we are ready to be just and kind 
to each other. The same principles of morality and good man- 
ners must be made to apply to the conduct of nations and other 
combinations of people as we recognize as being necessary for 
individuals. 

Man, as he is today, is the product of evolution and has 
great possibilities of future development. The history of crea- 
tion is a record of progress. Both human experience and the 
operation of Natural Law show us the necessity of continued 
and actively sustained effort to advance toward greater degrees 
of perfection. 

It is not true that things have always been as they are 
and that they will always remain the same. Things, or the 
form of things, are continually changing. Change is necessary 
for progress ; and change is the means of progress. Progress 
is perpetual and eternal. Progress is the way of life, and beauty 
and happiness. Retrogression is the way of failure, dissolution 
and death. But "all things work together for good," and even 
the means of disintegration are made to serve the purposes of 
perfection and are used by the great divine forces of progress 
to perfect Man and his environment. There is a power that 
controls and creates all things ; and we need to place ourselves 
into right relation to that power, in order that we may realize 
both present and future satisfaction and happiness. 

We cannot remain stationary. We must go forward to 
win. That individual, family, nation or race is most successful 
and happy whose life is a continual growth, physically, men- 
tally, morally, socially and spiritually, towards an ever increas- 
ing perfection.' Symmetry and an all-inclusive and well-bal- 
anced development are also according to the divine plan, and, 
in the Higher Life, the perfection of all phases of our nature 
will merge in the glorious fulfillment of spiritual consciousness 

16 



and eternal life in at-one-ment with God and the happy enjoy- 
ment of the wonders of Nature. 

It is a pernicious doctrine that would discourage us from 
seeking to improve ourselves and our conditions, by denying 
the possibility and feasibility of perfection. Almost daily the 
lesson of the necessity for progress is impressed upon the 
thoughtful mind. The man or woman, or the nation or race, 
that fails to make use of their opportunities to improve them- 
selves are failures. The political party, the church, or any 
other institution which relies upon past achievement to main- 
tain itself and .does not adapt itself to the new conditions and 
needs of the people, which arise from day to day, becomes use- 
less and must sooner or later pass out of existence. Because, 
as soon as any such institution ceases to be progressive, it be- 
comes a hindrance rather than a help to mankind, and according 
to the law of progress reactionary institutions cannot survive. 
The nation which fails to keep step with the progress of civiliza- 
tion and which neglects the improvement of the life and rela- 
tions of its people, as well as their environment in general, will 
find itself at a disadvantage in the competitive struggle between 
nations. Moral worth and fitness for service are as desirable 
and necessary for nations and the institutions of society as for 
individuals ; and only that nation can remain great which pro- 
vides for its people the political, social and industrial organiza- 
tion most favorable to their highest perfection and happiness. 

There is no such thing as a state of perfection at which we 
can stop. Perfection being progressive, it naturally cannot stop 
anywhere or ever. Nor will the perfection of another help me, 
except in so far as I emulate the same. The perfection of Jesus 
Christ saves me only in so far as I live up to the same. And, 
on the other hand, I am not lost because I am not as perfect as 
He. I am only lost when I fail to try to follow Him, or when 
I put myself out of harmony with His spirit. And the same 
thing might be said in comparing myself with any other great 
and good man or woman that ever lived. It is when one fails 
to try to make progress that one is lost. We are not lost as 
long as we keep on going forward. 

Mind and Morals 

Man is both material and spiritual — he has a body and a 
soul — and is subject to the laws of both physical and spiritual 
life. Man is part of both God and Nature, through whom he 
comes into harmonious relation to the universal order that gov- 
erns all Creation. 

Man is distinguished from all other forms of organized mat- 
ter (plants and animals) by his intimate relation to God as an 
essential part of the spiritual world. And as an essential part 
of his spiritual nature, in which the social nature is also in- 
volved, Man has developed Mind and Morals. 

In the course of evolution Man developed a superior mental 

17 



capacity which is characterized by a teachableness and desire 
for knowledge which progressively perpetuates and improves 
these superior mental qualities ; and thus Man became the most 
perfect animal. In the course of his mental development Man 
has now advanced so far that he is learning to use his mind in- 
dependently in the direction of his actions. 

In the inorganic world we find all things acting according 
to such laws as include no mental action or moral principle. In 
plant life these laws include an element of direction and con- 
tinuity which indicate a mental quality in the cell life, which 
acts in their construction and functioning. In animal life we 
see another element of mentality which we call instinct, which 
partakes more of the nature of independent thought but which 
still is largely controlled by a subjective impulse having a con- 
nection with the universal mind. In Man this instinct still oper- 
ates to some extent, but the power of independent thought is 
also very largely developed. And, as mankind has made prog- 
ress in civilization, our mental faculties have become more and 
more co-ordinated, so that we not only direct our own acts con- 
sciously, but we are also able to use our minds in discovering 
and adjusting our relations to other things. While this de- 
velopment has been going on mankind has been acquiring 
knowledge by many experiments in controlling and directing in- 
dividual and social action ; and it is through these experiences 
and the knowledge which they teach that Man is learning to 
know himself as an individual and as a part of the Universe. 
While thus experimenting and learning to use the things of the 
world with ever increasing wisdom, many mistakes have been 
made, which show themselves in sickness, sin, wickedness, crime, 
insanity, suffering, confusion of thought, and unhappiness. But, 
as the process of development and progress goes on, we will 
learn to see more and more clearly the reasons why we suffer, 
how we may change the conditions which our ignorance and 
willfulness has produced, and how we may improve our in- 
dividual and social life so as to produce the more desirable state 
of things. A very hopeful sign of the times is that we are learn- 
ing to recognize pain and trouble as friends to show us that 
we have done wrong and to warn us of danger. And, as we 
also learn to understand and obey the laws which govern our 
being more and more fully, we will be able to overcome our 
troubles and to produce conditions more favorable to right liv- 
ing and happiness. As mankind has developed what we call 
civilization, so, in our continued development, we will become 
enlightened and awaken the spiritual consciousness with its 
superior moral powers. And, as this enlightenment increases, 
each individual and humanity as a whole will come into more 
perfectly harmonious relations to all things throughout the Uni- 
verse. 

Man's superior mental powers are closely related to his 
moral nature, which has enabled him to see that certain acts or 
conditions produced desirable results and that certain other acts 

18 



or conditions produced undesirable results, and that he had 
power to choose which acts he should do and which conditions 
he should produce. Those results which were painful, injurious 
or made him unhappy he called wrong; and those results which 
gave him satisfaction and happiness he called right; and thus 
Man formed the idea of right and wrong and was lead to recog- 
nize the fact that each individual has certain personal duties. 
Then, as he found out that in the inter-relations of mankind the 
acts or conditions produced by one individual or group or com- 
binations of individuals may affect the welfare of other indi- 
viduals or people, Man also learned to recognize the fact that 
mankind has social duties. And thus men found it necessary to 
unite and agree with each other in establishing rules of conduct ; 
and since then we have morals, society, laws and government. 
And, as society has developed, Man's moral duties have re- 
ceived a more and more intelligent recognition and a more prac- 
tical application in the daily life of the people. Human activ- 
ities have become socialized to an ever-increasing degree and 
the conditions under which we live have become ever more de- 
pendent upon a wise social order. And this development of 
the moral character of the people and the socialization and uni- 
fication of their institutions and public utilities must continue 
until the more heavenly conditions are established in the per- 
fect order of human life and relations. 

During the ages of human evolution the struggle for exist- 
ence has developed a selfishness which (whatever its use may 
have been in past times) is now a hindrance to the highest good 
of both the individual and of society. But experience is also 
teaching us the value of co-operation ; and we are learning how 
to co-operate in our social, industrial and governmental affairs 
for the good of all the people. And, as our spiritual life is per- 
fected, love will control our acts more completely and selfish 
self-interest shall be overcome by the practical recognition of 
the fact that the best good of both the individual and society 
can be secured only by the most complete co-operation of all 
mankind, in the spirit of love, mutual helpfulness and righteous- 
ness, to promote and protect the welfare of each and every 
human being anywhere and everywhere. 

During these ages of struggle toward the more perfect day, 
Man, in the use of his mind and body, has also departed in some 
respects from the ways of Nature, and has substituted certain 
methods and devises of his own which are contrary to the nature 
of our being as designed by the Creator, and which are therefore 
causing trouble. Among these evils we may mention sex per- 
version, in the use of the sex organs for masturbation or pros- 
titution instead of procreation, and birth control by contracep- 
tion instead of abstinence, chastity and continence; the misuse 
of the digestive organs by gluttony and intemperance ; the mis- 
use of the mind by evil thinking; the abuse of power by oppres- 
sion, quarreling and war, etc. But in all these cases we may 
feel confident that the superior mental capacity and teachable- 

19 



ness of Man, and the development of his moral sense and social 
consciousness, will save him from destruction and will enable 
him to free himself from these evils and to order and conduct 
human life and relations in accordance with the laws of our 
being. In his blindness Man has allowed himself to believe that 
because a thing gave him temporary pleasure it must be good ; 
but, as the evils of selfishness and perverse desires become 
known to us, it is made plain that all the acts and thoughts of 
life must be such that the general and future welfare of both the 
individual and the race shall not be endangered by acts which 
may give temporary pleasure, but which result in harm to any- 
one or to any part of our nature. 

Man's ability to learn, and to apply his knowledge in the 
moral conduct of life, will enable him to find a way to continue 
his progress in the gradual perfection of every pa'rt of his na- 
ture, and to adapt a manner of individual, family and social life 
that will conserve his highest gifts and powers and increase 
the perfection of the human race in each successive generation. 
Man will learn to understand the laws which govern the uni- 
verse and order his thought and life in accordance with them. 
Man will learn to establish right relations between all his parts 
and to organize the whole human existence in accordance with 
the Divine Plan. And then will come the complete realization 
of the true glory of God in the fulfillment of the divine destiny 
of our race in the perfection of human life in the spirit of our 
Maker. 

Character and Spirit 

The welfare, progress and happiness of each individual and 
of humanity as a whole depends very largely upon the char- 
acter of the average man and woman and the spirit that ani- 
mates and controls us. Character and spirituality are insepa- 
rable and essential to each other, and both are necessary for 
personal and social perfection. The kind of character we form 
is determined by the spirit we cultivate and how it controls 
our life ; and the spirit that manifests itself in our motives, atti- 
tudes and relations and in our personality in general, depends 
very much upon what we are in the mental, moral and social 
aspect of our being. 

That individual is most likely to make trouble for himself 
and others who develops a soul out of harmony with other in- 
dividuals and the general order of Nature. The idea of indivi- 
dualism and liberty, which in a wicked world may give a tem- 
porary advantage, must become a means of personal and social 
destruction and decay as soon as its effect can be seen in the 
spiritual life of a people. The idea of individualism and liberty 
leads to immorality, anarchy and self-destruction when followed 
to their logical end. Individual freedom in conformity with 
order and law are necessary to our highest welfare and prog- 
ress; but uncontrolled individualism leads to warring competi- 
tion which prevents true freedom and gives the advantage to 

20 



the strong and the most heartless and unprincipled ; and an 
orderless liberty leads to anarchy and makes individual secur- 
ity and social order impossible. The character which shows 
itself in a spirit of self-assertiveness, regardless of the welfare 
of others, in impatience with helpful restraint and guidance, 
or in rebellion against the rules of orderly conduct, is on the 
way to self-destruction, a danger to social order, and a menace 
and hindrance to personal and social progress and efficiency. 

That individual is most likely to attain the highest degree 
of perfection in mind and morals, experience the greatest happi- 
ness, and be of most use to humanity, who develops his soul 
in harmony with the rights and welfare of others and the uni- 
versal order of Natural Law. A perfect society can only be pro- 
duced with a people in whose character and spirit the principles 
of altruism and orderly conduct submerges all selfishness and 
individualistic self-will. The highest freedom and the most com- 
plete happiness are attainable only in proportion as we recog- 
nize the rights and needs of others as well as our own. A 
socialism of character and spirit is as necessary as a socialism 
of industry and economics ; and the perfect organization of 
human society in its political and industrial arrangements will 
only be practicable in proportion as our social conscience and 
consciousness is developed in harmony with the spirit of love 
and the character of righteousness. The more perfect social 
conscience can only be developed among a people in proportion 
as they are willing and able to conform their character and con- 
duct to standards of moral perfection; and the higher social 
consciousness comes to a people in proportion as their spirit 
develops in harmony with the principles of Truth and Justice 
accompanied by a recognition of universal kinship and the in- 
ter-dependence of all people and nations. 

The exaggeration of the egotistic and selfish propensities 
and the unruly spirit of individualism are a hindrance to prog- 
ress and occasion much confusion and error in individual and 
social morals and government. The evils of aristocracy, au- 
tocracy and plutocracy have a powerful ally in the doctrines of 
individualism and the selfish character and unruly spirit which 
this doctrine creates and fosters. Instead of the self-assertive- 
ness and the self-aggrandizement of the individualistic char- 
acter, we need the co-operative and mutually helpful spirit of 
the socialistic character. Instead of the false doctrines of in- 
dividualism which appeal to the wicked who want liberty to 
follow their evil ways, we need a more practical recognition of 
the principles of human kinship, the inter-dependence of human 
interests, and the benefits of law and order, which appeal to good 
people who appreciate orderly conduct and the conditions that 
are favorable to right living. 

The problems of individual freedom and wellbeing and the 
social order and general welfare are not made understandable to 
us by what we are taught through the usual sources of informa- 

21 



tion that are available to us today. The schools, the libraries, 
the public press, and the clergy are all more or less completely 
subsidized and controlled by reactionary and predatory interests, 
who use all these educational facilities to develop a character and 
spirit among the people that enables them to retain their special 
privileges and to maintain the conditions which give the heartless 
and unscrupulous the advantage. By these means public senti- 
ment is created in favor of an arrangement of human affairs 
which enable the privileged few to exploit the needs of the people 
for their own selfish purposes. Whenever any new movement 
arises that would lead to some changes which may remove some 
of the evils which now trouble us, these interests cause their con- 
scious or unconscious agents or dupes to confuse the issues, to 
destroy those who really understand the situation and who would 
endanger their evil domination, and to waste the energies of the 
people in useless and foolish contentions that do not affect the 
real condition and needs of mankind. In the name of liberty, the 
prejudices and selfish desires are appealed to and the evil pas- 
sions are aroused to aid these reactionary and predatory forces 
to crush any movement, nation or people who develop the wis- 
dom and ability to establish true freedom and the moral life of 
the people and the efficiency of the government which would 
really produce a more perfect race and more perfect conditions 
of social order. In the name of democracy, the common people 
are deceived and their strength and means used against their 
own best interests and for the aggrandizement of those who by 
such corrupt methods are able to continue to exploit the people 
In thename of religion, the people are hypnotized into patiently 
accepting their lot under these bad conditions. And in the name 
of civilization the weaker people everywhere are suppressed and 
prevented from making any real progress toward a truly enlight- 
ened civilization. Everywhere the development of righteous 
character is prevented because it would interfere with the inter- 
ests of the kept classes ; and the spirit of the people is crushed 
whenever it manifests itself in the noble impulses of the higher 
life and social service that would really inaugurate the rule of 
love and justice instead of the dominance of the wicked ones who 
now control the world. All this is made clear to us by the strug- 
gle between capital and labor and also by the great war which 
has wasted and destroyed millions of lives and property in quan- 
tities almost immeasurable, for no other reason than that the 
power of the greatest predatory interests in the world may be 
established so firmly that no nation or combination shall again 
be able to threaten their supremacy for a long time. And we 
can learn, from the experiences of mankind during the past five 
years, how the ignorance, prejudice and selfish desires, as well 
as the noble ideals and desire for true freedom and progress 
that manifest themselves in many different forms anion? the 
people of the world, are all manipulated and made use of bylhese 
wicked and parasitic interests for their evil purposes in con- 
trolling and exploiting the world 

22 



The remedies for these evils include (1) The creation* of 
independent and efficient means for securing correct informa- 
tion on all subjects, for establishing Truth, and for disseminat- 
ing correct knowledge among the people ■ (2) The creation of 
special conditions and facilities among a select and chosen 
people organized in an exclusive society for the purpose of de- 
veloping the wise psychology, the superior character, and the 
progressive spirit which shall serve as a nucleus for the pro- 
gressive forces that shall overcome evil and establish righteous- 
ness among mankind; and (3) The creation of a working force 
to carry the principles of the higher life and social service to 
the people throughout the world, and to enlist them in a world 
organization that shall establish the superior social order. 

It is a matter of the greatest importance that our educa- 
tion shall be freed from the influences which now confuse and 
corrupt the human mind. And it is of equal importance that 
the chief work of education shall be to create a type of individual 
character and a social conscience that shall include all the essen- 
tial qualities of independence and freedom, strength and virility, 
harmonized with the ability to obey the rules of ethical living 
and to conform to the orderly conduct of human affairs. Our 
family and social life, and all the influences of our environment 
should be made to serve in developing the individual soul and 
the spiritual forces of the people to give expression to a con- 
science which insists upon righteousness in all human relations 
and the affairs of society, without ostentation or simulation, 
and a spirit that shall express the new social consciousness in 
producing just and equitable social arrangements for the wel- 
fare of all the people. 

In any attempt at human improvement, both in individual 
perfection and social organization, the character of the individ- 
uals that we have to work with and the spirit which manifests 
itself among them, gives us both our problem and the material 
with which we have to begin our work. We must take the 
people as we find them and endeavor to solve the practical prob- 
lems of their lives in a way that shall lead toward the desired 
improvement. We must take the human material as we find it 
and gradually change it to fit into the structure of the new 
social order. 

Mankind may be divided into three classes : First, those 
who consciously (by the exercise of wisdom) or unconsciously 
(by nature, instinct or accident) are able to live so near in har- 
mony with the laws of God and Nature as to have the bless- 
ings of health and happiness, mental, moral, social and spiritual 
wellbeing, general and special efficiency, and freedom from the 
ills and evils of mankind, except in so far as the wickedness, 
troubles and sorrows of others affect them. Second, those who 
through ignorance disobey the laws of our being and suffer the 
consequences in the form of some kind of trouble, such as dis- 
ease, crime, poverty, quarreling, war, remorse, or other kinds 

23 



of suffering or tmhappiness ; but who are not willfullv wirW.H 
and may be reclaimed by instruction and snint™ 7 wic . k ed 
and physical, mental, morll and socaf development AntrTf 
those who are willfully wicked and DerveTin rt ] *' 

who hate t h a t which i/good, who « frnpTt L wi fTnd" bd' 
hous against orderly conduct and law, who oppose progress and 

them. irouDie tnat may be necessary to destroy 

Those of the first class are usually unrecognized or wk™ 
recognized, are despised by the world TtV^F 1 or \ when 
simple life and are found among a umbk oeoole ^T a ^ % 

linTneT IT* f^ '" * «** and — » ngTay by acYs o 
kindness, by influencing the thought of the time Vhrfn fr, 

.pp ?ria « ^ .to, d,v«to Pm „, 5 ST :K,.™ d , n a ( ? ¥""* 

between gi5 a"d ° evif ,ndT """ *""! !™ e n,a, « » o tai « 

dtSttov dSend, Thl" e "u" "I*" 1 A " =>»«* that our 

SSL!" $. a^ycft iH£" ?-••« °? 

wickedness should not however be practiced in Sri of t.f" 

at\Trmr„ e arion r t P o ri k e ' ^ * H^ ^ ^LITJ v f h 
a aetermination to keep ourselves free from evil. It is never 



right to be over-bearing or unkind to anyone ; but, in our humble 
endeavor to live the higher life and serve in promoting human 
progress, we need to protect our own character and spirit ; 
and, therefore, must exercise wisdom in choosing our asso- 
ciates. 



25 



CHAPTER III 

LIMITATIONS 

Superstition 



All limitations on the development of the human soul are 
se f-imposed, chiefly by the individual himself, but also by the 
collective thought of the people. Except as we limit ourselves 
by a wrong attitude toward or relation to any part of the Uni- 
verse, there is no limit to the possibilities of the soul for de- 
velopment and perfection and the realization of happiness in 
harmony with the divine ideal. 

Our self-imposed limitations are often regarded as inevi- 
table according to the laws of God and Nature, when no such 
thing is true. The deception which we practice on ourselves 
through wrong and absurd ideas, about Nature and the laws 
which govern us is something cruelly pathetic as well as lament- 
ably wicked. We have invented an idea of a universe under 
the supreme (but more or less erratic) government of a despotic 
God who makes impossible requirements and is fearful in His 
wrath, but who can be cajoled or bribed into forgiving our sins 
and saving our diseased souls. We invented the idea of a law 
ot God which has nothing to do with Nature and which is ad- 
ministered according to the whims of a despotic God or His 
human agents. We have made ourselves believe that it was 
impossible to obey the law of God and that our only hope was 
in pertain saving faiths" or mediators to intercede for us with 
a God whom we were too guilty or cowardly to meet ourselves. 
We have allowed men to trade upon our credulity and to ex- 
ploit our spiritual needs for their own selfish advantage And 
we have allowed our ideas of things spiritual to become so con- 
tused and our vision has become so clouded that we are like 
a man groping m the dark and need some one to show us the 
way out of our ignorance and misery into the light and wisdom 

,-u r I 61 * day ; But many false voices ha ve called to us to 
still iurther confuse us ; and we find it extremely hard to deter- 
mine what is really true. But, nevertheless as we continue to 
feel our way toward the light, faint rays of which sometimes 
strike through our dark habits of thinking, we are gradually 
learning the direction in which to go, and, as we follow these 
indications toward the light, we shall gradually emerge from 
our mental darkness and despair into the enlightenment and 
happiness of the higher life. 

With the development of Science and a better understand- 
ing of the facts of Nature and a Universe governed by law all 
the old superstitions will pass away and we will be able to' see 
things as they really are. 

26 



Artificiality 

We have allowed our manner of thought to become so arti- 
ficial and affected, and have departed so far from the real things 
of life, that we are out of harmony with the laws of Nature and 
out of sympathetic connection with God, and therefore unable 
to grasp the real meaning of spiritual things. And we have 
failed to keep ourselves in such relation to things as they really 
are as to enable us to move in the right direction with the stream 
of life in creative evolution. We are like a man who has got on 
the wrong side of the street and is traveling in the direction 
opposed to the traffic, and we are buffeted and elbowed about 
between spiritual forces which we do not understand, and be- 
cause of the crowd and confusion we cannot see our feet and 
stumble along and many times fall, in many cases never to rise 
again, because we. are overwhelmed and destroyed by the mighty 
forces of nature which we cannot antagonize without harm. 
Nature, our gracious Mother, and God, the Father of us all, in 
whom we live and from whom we derive all the blessings of 
life and happiness as long as we remain under their beneficent 
care, become our destroyers when we oppose our puny wills 
against their helpful restraint and guidance. We must learn 
to get on the right side of the street and obey the rules of 
traffic in the spiritual streets of life. We must learn to go in 
the right direction with the laws of life and progress, and find 
our duty of life and service along the way to happiness and 
everlasting peace. 

Fear 

Among the limitations which we have created by our false 
ideas about Nature and God, and law and the Universe in gen- 
eral, and the wrong arrangement of our social and industrial 
affairs in particular, is fear. Fear is the result of ignorance and 
wickedness. People mvent a faith in an angry God and then 
fear His wrath. They treat their neighbor dishonestly and 
cruelly and then fear retribution. They disobey the laws of 
health and then fear disease. They disobey the laws of life 
(spiritually) and then fear death. They banish heaven by their 
meanness and then raise hell because they are afraid. They 
adapt a selfish industrial and economic system and then live 
in fear of the poverty which must be the lot of a large part of 
humanity under that foolish system. Nations adapt the false 
doctrine of military preparedness and armed peace and then 
live in such fear of each other that at the first real or fancied 
threat they strike quickly in their cowardly fear that the other 
fellow may strike first, and the result is war. And so we have 
surrounded ourselves with an atmosphere of fear. But of all 
forms of fear, that is the most cowardly, and perhaps the most 
disastrous, spiritually, which, for superstitious, pecuniary or 
personal reasons, makes us afraid to investigate truth or to 
allow the free expression of opinion. That fear is most repre- 

27 



hensible which seeks to prevent the interference with its evil 
ways by preventing- the free expression of opinion on any sub- 
ject. Any individual, group or class of people who seek to 
prevent the dissemination of knowledge by interfering with the 
free press, free speech and the free course of education accord- 
ing to truth, confess their own guilt by such action. Those 
whose hearts and intentions are right have no reason to fear 
the free discussion of their acts; but those whose hearts are 
evil and who want to do what is wrong fear the truth because 
it would reveal their wickedness and interfere with their in- 
fernal plans. 

No human soul can reach its proper development in an 
atmosphere of fear. Those who would make progress in the 
acquisition of correct knowledge and who would attain the 
highest powers and joys of life, which can only come through 
the perfection of the spiritual part of our nature, must free 
themselves from the limitations of any kind of fear. Be good, 
do right, obey the laws of God and Nature, open your heart to 
the divine Love which "casteth out fear," and open your mind 
to truth and wisdom and you will not fear. Instead of fear 
you will have sublime hope and courage and power. 

Prejudice 

Prejudice is both a cause and a result of ignorance, and is 
therefore self-perpetuating. If we knew the truth about all that 
pertains to any subject, person or thing, of course we would 
not be prejudiced. And if we were not prejudiced we would 
try to find out the truth about everything that concerns us and 
those persons and things about which we form opinions. Jump- 
ing at hasty conclusions is a bad habit of which many are guilty, 
and this is a very serious hindrance to their enlightenment and 
spiritual progress. And when these hasty conclusions, based on 
false premises, are accompanied by anger, malice or envy, or if 
they lead us to place ourselves upon the wrong side of any 
issues involving the welfare and progress of Man, we are mak- 
ing trouble not only for ourselves and the other individuals 
directly concerned; but we are also helping to confuse the 
thought of mankind, and we are placing obstructions in the 
way of human progress. If the evil results of prejudice would 
only effect ourselves, it would not be so bad, because we would 
be getting the punishment we deserve. But bias and prejudices 
often cause innocent persons to suffer and always, either di- 
rectly or indirectly, effects the welfare of mankind in general : 
and therefore such a state of mind and morals as it reveals 
must be overcome and a reasonable, charitable and more alert 
and clear-visioned state of mind must replace the same. The 
man or woman who forms opinions without due regard for 
truth and justice is not only injuring himself or herself, but is 
forming habits of thought and sending out suggestions which 
have a bad effect upon associates and posterity. 

28 



The worst forms of prejudice are those which have become 
racial or general, by being implanted in certain races or nation- 
alities, or among the members of certain secret societies, reli- 
gious denominations, or political parties. And prejudices thus 
entrenched in the minds of a large number of people, are most 
disastrous in their effect, because they not only prevent progress 
among the people directly affected, but they often lead to war or 
other trouble, which causes innocent people to suffer. 

The remedy for prejudice, as for other evils of mind and 
morals, is to insist on knowing the truth before forming an 
opinion on any subject. There should be a sharpening of the 
faculties of perception and intuition by which we may secure 
the information that will help us to know the truth ; and we 
must exercise charity, reasonableness and justice in forming 
correct judgments. And, while it is well to arrive at conclu- 
sions as quick as possible and as may be consistent with good 
judgment, we must give every case the careful investigation 
and deliberate study that may be required to enable us to know 
the truth about the same. Hasty conclusions are not always 
wrong, but must be avoided by those especially who have not 
acquired the habit of orderly thinking or who are not in such 
harmony with the divine source of truth as to be able to receive 
correct information intuitively. 

Unreasonableness 

Unreasonable haste in forming opinions should always be 
avoided. If we need to decide quickly in any case, this opinion 
should not become fixed in our minds unless we are sure that 
it is in accordance with truth and justice. Often a kind of wild 
impetuosity in forming opinions is mistaken for wit or wisdom 
by the unthinking. Affectation is always despisable, but when 
we base our permanent opinions upon ideas which have come 
to us in this way, we very often deceive ourselves as well as 
others. Many who are wise in their own opinion of themselves 
reveal the grossest ignorance when we find out their prejudices 
and conceits. A mind that is really quick and accurate in its 
operations is not given to either affectation or prejudice. An 
efficient mind can only be secured by honesty and kindness in 
thinking combined with an orderly use of the mental faculties. 
There is possible, and practicable for those who try to do and 
be right, a state of mind which combines reasonableness, teach- 
ableness and kindness with quick and accurate action of the 
mind, which enables one to form correct judgments quickly; 
and by forming the habit of that kind of thinking we acquire 
the mental efficiency which is characterized by wisdom. When 
this mental efficiency is combined with the best moral character 
and harmony between our physical body, Nature, God and the 
soul — when, in other words, we have perfect health and spiritu- 
ality — we then are able to attain the highest realization of both 
power and happiness. An unreasonable or prejudiced mind is 

29 



out of harmony with truth o n A +u tt • 

therefore is incapable of Sevefooin?^'^ 6 " ge " eral and 
happmess. We can have rel fRC ZZ ."Poncing true 
proportion as we have a cortW^ . happiness only in 

all persons and thinglthat conecm TTn" ab ° Ut ° UrSeIves and 
reasonable or prejudiced minH i j " ^ wav : an d an un- 

ing such correct ^ p in IOns d PredudeS the Possibility of hav- 

Egotism 

quenf SS oHZ\Z\fS^l 7" ^ ^ »»* ^ 

limitations on our mental mot, Ta constlt «te very serious 
There is no hope for an mdivhiual whn ' SPI " tUai dev elopment. 
opinion of himself that he cannot h ? S ° wra PPed in a good 
or the virtues of others ffih^,? Se ? his ow " Suits 
bigotry his case becomes Jl f^FT a ' S0 takes th e form of 
he be unable to see h™ own faSJf, ^ Not only will 
but he may constitute hinTself «n , ^ the Vlrtues of others; 
and what shall be the conduct o hU i l°" ty ° n what is tr «th 
and bigotry among our friends be.ni^-"^" 63 - Kgot\s m 
very embarrassing^ and lm££ ^™* £$*«»*• ^ °^ n 
Whether our egotism makes us conS La ls „ contem Pt>ble. 
merely self-conscious, it is a exeat hWl self-assertive or 

person thus handicapped is ™t hindrance to spirituality. A 
road to the higher wf and if ht T* I,kel ? *° Start on the right 
dom it will & aft r 'a hard stru^e"^ 3 the heavenl y ki ^ 
esteem and confidence are Is 3 u °Y ercome self. Self- 
knowledge and true moral and It ^ ba . Sed u P on correct 
conceit and vanity are^wavs wron* TV W ° rth; but sel nshness, 
men and women always mainte^n fh stro "gest and wisest 

self-assertion and deference s 1 fiV™^ balance betw een 
self-esteem and modesty self - confi dence and humility, and 



Bigotry 



to cSfeisf&a or^Zgi^rr r h t ch — 

gion or some other interest that ™L ?, y the cloak of reli- 
b nearly always more concerned with tL ' P , e ° ple ' The bi ? ot 
struction of the faith of others thai w^ ^ 6 ™^ 011 or de ~ 
h.s own. Whether in religion or in no l£ ' the u P" bui! ding of 
of any kind, the bigot is not constrict ° r * ny . pubIic wo rk 

structive and negative. Usually hi tf- V 1 "° r P ° sitive > bl!t de- 
of his fellow creatures and Sreli Jon S v^ ° f the fau!ts 
than he does about how his o vn '? £ ' P ° h u' CS 0r endeavors, 
And therefore his religion is a "ai ure Ta u- made to work 
out of harmony with the law of pro " eM and h ] S , endea ™rs are 
the satisfaction he claims for his belief t0 hnn Z him 

invJfeK-allijsS, t^^t^ ^ 
selfish application of individua, J^tt^^J &£ 

30 



uplift. Belief is of less importance than work. Your faith is 
important in so far as it determines how you behave and what 
you will do ; but to be of any use to yourself or humanity, your 
faith must be translated into constructive work. A dead faith 
in some creed, be the same ever so good, has never done much 
to make mankind good or the world a better place to live in. 
But men and women alive with the purpose of a great prin- 
ciple, which they lived out in constructive service for the good 
of mankind, have become the saviors of mankind and the leaders 
of humanity ; and they have been the instruments in the hand 
of God for the advancement of every good cause. 

The intolerance growing out of bigotry is one of the chief 
causes of religious and political persecution. An obstinate at- 
tachment to a creed or philosophy of government may lead to 
such extremes of intolerance as results in war. Some of the 
crudest wars have been fought in the name of religion, regard- 
less of the fact that war is the most irreligious thing imagi- 
nable and destructive of all that is spiritual. Even in our day 
we have seen how the greatest crime against humanity has been 
perpetuated in the name of Democracy, in spite of the fact that 
war is opposed to and destructive of all that is most essential 
in democracy. Fanaticism is not limited to religionists, but 
manifests itself as often in secular matters, especially when the 
selfish interests are involved. And in political, national or 
racial bigotry and fanaticism, as well as among religious extrem- 
ists, hypocrisy plays an important part. The history of the 
great war furnishes us with an example of how wicked people 
make use of the ignorance of the people to foster false ideas, 
and under the pretense of defending some high principle, com- 
mit the greatest outrages, not only against the people whom 
they destroy, but against civilization and humanity. High- 
sounding phrases are used to conceal the most selfish and in- 
human designs. Those who have been shouting the loudest 
about fighting for democracy and civilization are found in real- 
ity to be opposed to true democracy and the highest culture. 
And their egotism and bigotry gives the conspirators the state 
of mind which sanctions their wickedness and crimes. 

Hypocrisy 

Hypocrisy is second nature to the wicked who must main- 
tain the appearance of virtue to hold their power to make use 
of others for their own selfish ends. Those who seek special 
privileges or advantages against their fellow creatures natur- 
ally resort to hypocrisy. They may profess a religion they do 
not believe in order to hold a job or maintain their standing in 
society. They may pretend to be fighting for certain great 
political or other principles, when in reality they are destroying 
a competitor or heading off a reform which would interfere 
with their selfish interests. In whatever guise it appears, hypoc- 
risy is always wicked and despisable. In our day this evil is 
especially to be condemned, because it is practiced more than 

31 



ever before among the people in general and has enmeshed 
great nations in its devilish coils. The crimes that are perpe- 
trated m the name of law and order, peace, democracy, civiliza- 
tion, and humanity, are so monstrous that, if God was the arbi- 
trary despot that some seem to believe He is, He would destroy 
such nations and people from the earth, because of their great 
wickedness. In the light of these examples of hypocrisy this 
evil is not only a matter of individual depravity ; but it is a 
matter of general dishonesty which must be overcome if our 
present civilization is to survive. Hypocrisy is not only a handy 
devise by which evil designing people deceive themselves and 
others ; but it produces a state of mind which favors the decay 
of civilization and prevents progress. In the conduct of na- 
tional affairs and the education of public sentiment throughout 
the world as well as in the domestic affairs and the personal 
thought and life of each individual, we need to insist on hon- 
esty, sincerity and truth. We should expose and condemn any 
deceitful show of any kind. We should discountenance all 
affectation, cant, dishonest pretense or sanctimonious sham 
One of the greatest needs of our time is to overcome hypocrisy 
in all lines of human thought and behavior by cultivating a 
love of truth and honor, by making all kinds of deception un- 
popular, and by creating the character of righteousness among 
the people. & 

Selfishness 

Selfishness is the evil that somehow forms a part of nearly 
all the limitations that prevent Man from progressing more 
rapidly toward the higher planes of existence. It is selfishness 
that is largely the cause of fear. A perfect love, united with 
righteousness of character and altruism of purpose, will free 
us completely from fear. Prejudice is also caused by selfish- 
ness. We judge persons and things according to our own selfish 
desires, and not according to truth and justice, and the result 
is that unbalanced and unfair state of mind we call prejudice 
Selfishness leads to unreason. We think we see our interests 
or some pet idea endangered and become excited and unreason- 
able. Egotism and bigotry are varying forms of selfishness ; and 
hypocrisy combines the propensity to deception with the selfish 
desires or aspirations. One would not be far wrong to say that 
selfishness is not only the leading factor in producing the limita- 
tions that prevent progress, but that it is the chief cause of the 
evils that trouble mankind. If one will take pains to analyze 
the causes of all our troubles we almost invariably find that 
selfishness in some form has a part in creating them. A mis- 
taken idea as to what is good for us is usually combined with 
selfish desire to cause nearly all the crimes that fill our jails and 
that compromise our civilization. After heredity and habit or 
wrong education have confirmed the criminal in his career these 
factors may not always be present ; but in all cases where some 
degree of reasoning power remains, selfishness is the chief cause 

32 



of crime. When the mind is controlled by selfishness, instead 
of the sublime or idealistic faculties, the reasoning- powers be- 
come a help rather than a hindrance to crime. 

The wrong economic system which has grown up among 
mankind is based upon selfishness. Selfishness pervades every 
part of the absurd social and industrial system, which now 
allows a few to own and control the earth, while the many must 
labor and live in poverty. Selfishness is the very essence of 
the system which allows the few to rob the many; and it is the 
selfishness of the robbed as well as the robbers that makes the 
system possible and prevents its abolition. If so many among 
those who are being exploited by the large financial interests 
were not themselves trying to become rich (to become robbers), 
the way to abolish the present evil system would be found very 
soon. Before any great progress can be made in the reorgan- 
ization of our social and industrial system, the majority of the 
people must become unselfish enough to be willing to work for 
the good of all instead of for the advantage of themselves. Co- 
operation and public service for the common welfare must take 
the place of competition and business for private gain. 

The violation of the laws of Nature, which show themselves 
in the terrible prevalence of divorce, unhappy marriages, vene- 
real diseases, prostitution, birth control by contraception, and 
the social evil in general, furnish us more evidence to show 
how yielding to selfish desires causes mankind to suffer. The 
great loss and suffering occasioned by war, the evils arising 
from the struggle between capital and labor, and the undesir- 
able conditions produced by quarrelling and contention among 
the people, are all caused by selfishness. And, for all these rea- 
sons, it is very necessary that we make a more determined effort 
to overcome and free ourselves from selfishness of every kind. 
Both in our personal desires and habits of thought and in. our 
social life we should earnestly strive to be more unselfish. We 
should cultivate the nobler sentiments of love and devotion to 
the general welfare of Humanity. 



3$ 






CHAPTER IV 

PRESENT DAY PROBLEMS 

Diversity of Views 

There are a great many different opinions, both as to the 
conditions that exist and the causes and remedies for the evils 
that trouble mankind. This diversity of views arises from many 
causes, among which we may mention a few as being most im- 
portant. 

Many of the erroneous ideas which now confuse the minds 
of the people, are relics of times when Man was not as civilized 
or enlightened as now ; and, because all progress is slow, these 
false ideas are still retained by those who are not real leaders 
of human thought. Then there are those individuals and com- 
binations of people who form their opinions not according to 
truth, but according to what is convenient for themselves. And 
again there are those who are crafty enough to see the advan- 
tage that they may gain by making the people believe a certain 
way ; and accordingly there are systems of propaganda reach- 
ing through all kinds of means of publicity and educational in- 
stitutions — the press, the pulpit, the lecture platform, literature 
of every description, psychological methods, etc. — to compel the 
people to believe in a way to suit these conspirators. It is thus 
that all kinds of deception is practiced and the prevailing con- 
fusion of thought and belief is created. Then too there are many 
who are honest who differ very much because of the more or 
less narrow or one-sided view their education and limited ex- 
perience has given them. The physical culturist, the hygienist, 
or the sanitarian sees the importance of health in relation to 
the welfare of Man ; but often does not see that the conditions 
which affect the moral, mental and social parts of our spiritual 
nature are as important as those that affect the physical part of 
our being. The moralist or student of ethics may see that 
ethical living is necessary for the welfare of mankind ; but often 
fails to see how the physical and spiritual parts of our being 
are related to each other and how these relations and the laws 
that govern all things in the Universe must be taken into con- 
sideration in formulating a science of ethics or a code of morals 
that will result in right living and happiness. The sociological 
student, the socialist, or the economist may have some very good 
ideas and plans for the solution of the problems of one particu- 
lar class, nation or race of people ; but unless their ideas or 
plans are in accordance with the common good of all the people 
and tend to produce conditions favorable to the perfection of 
all phases of our nature, their efforts will be more or less futile 
and their ideas will need frequent revision. And the religionist 

34 



and philosopher and the student of Psychology, Theology or 
Metaphysics may reason out great schemes for the salvation of 
Man; may formulate creeds and dogmas and establish institu- 
tions to propagate and enforce these beliefs ; but, unless their 
thoughts and efforts adjust themselves to the great facts of 
Truth, the harmonious order of the Universe, and the law of 
progress which runs through all Creation, their scheme of 
thought and action must contain many imperfections and occa- 
sion many disappointments to those whose faith and service is 
devoted to these doctrines and institutions. 

Many of the differences of belief or opinion are harmless be- 
cause they create no serious antagonism among the people. But 
some of these differences have resulted in much harm, because 
of the waste of effort, the animosity, the rivalry, and the hatred 
which they have engendered, and because of the hindrances which 
they have been to the perfection of Man and the better organ- 
ization of society. The progress of race improvement and of 
more perfect social organization require more harmony and unity 
in the ideas and endeavors of all who labor in any way for the 
betterment of mankind. 

Freedom of Speech 

Differences of opinion are inevitable, from the nature of 
things, and are beneficial when all parties concerned are con- 
trolled by the right spirit. But when there is any interference 
with the free exercise of reason and the exchange of ideas, these 
differences may become dangerous. The danger is not so much 
in the ideas or opinions, even though they are wrong; but the 
real danger is in the methods that may be employed to control 
and direct opinion among any people. Truth and righteousness 
have nothing to fear from a free and open discussion of all sub- 
jects. But error and wickedness have good reason to tremble 
when the people are allowed to view all sides of any question. 
Therefore the wicked are interested in controlling public senti- 
ment and preventing the free dissemination of correct knowl- 
edge ; and for this reason the hope of progress lies in finding 
means to teach the truth, fully and freely, without hindrance. 

In the United States and other countries there has been re- 
vealed to us the evil nature of the forces which suppress free 
speech and throttle all that part of the press which is not com- 
pletely servile to these evil influences and predatory interests. 
The interference with the free and open discussion of any ques- 
tion is wrong at any time ; and when such interference disregards 
the fundamental law of the nation and denies the right of the 
people to a free press and free speech, contrary to the most essen- 
tial principles of democracy, the dangerous character and wicked 
nature of those who favor such suppression is plain to all who 
still retain any part of their reasoning powers. And, although 
differences of opinion in themselves may rather be helpful than 
harmful, such differences lose all their advantages and retain 
their evil effects when anyone is allowed to prevent free dis- 

35 



cussion in the interests of truth, or when such discussion is 
limited to certain subjects by any arbitrary authority. There 
can be no real democracy in any country that interferes with 
freedom of assembly, free press and free speech in any way. 
Any nation is committing political suicide when it suppresses 
truth among its citizens. The highest progress of any nation 
or people can only be secured by perfect freedom of thought and 
speech, so that differences of opinion may be a help and not a 
hindrance to the development of truth and enlightenment. 

Inconsistency and Confusion 

One of the saddest things to behold is the inconsistency 
and confusion of ideas among those who claim to be laboring for 
the betterment of mankind. There is too much time and effort 
wasted in combat between the different kinds of endeavor for 
human betterment, which should be used in real constructive 
work for human progress. There is so much unreasonable 
thought that the evil designing ones find it more to their advan- 
tage to play upon the prejudices of the people than to appeal to 
the noble sentiments. There is so much confusion of thought 
among the people that almost every movement for human bet- 
terment is misunderstood by all who do not come directly under 
its influence. It is almost impossible to make a statement of fact 
or principle on any subject without danger of controversy. Often 
the arguing and quarrelling that one hears is most disgusting, 
because both parties show their ignorance of the subject. 
Some of these people spend so much time in fussing and quar- 
relling over non-essentials that they have no time for a reason- 
able and systematic endeavor to learn to really understand 
truth. Not only is there much loss of time and energy in use- 
less controversy ; but prejudiced states of mind are a hindrance 
to real progress ; and the combative state of mind prevents con- 
structive, work and causes a deplorable lot of confusion and 
inconsistency among some otherwise good people. 

The evils of contention, cross-purpose, ill-nature, and lack 
of co-operation among the members of the various churches, 
the different branches of the socialist movement, the labor or- 
ganizations, and the political parties, are so evident that it 
seems all those who want these movements to succeed would 
stop such foolish conduct and get together on the really essen- 
tial principles and some constructive plan that would lead to 
definite results in accordance with their general objects. Not 
only do people make themselves ridiculous by their foolish 
quarreling and senseless arguing; but the corrupt politicians, 
the enemies of religion and organized labor, and all who profit 
by the exploitation of the ignorance of the people, are thus given 
an opportunity to continue to hold their advantage, and to use 
many good people as their dupes to help accomplish their evil 
purposes. 

If all Christians would cease contending for their several 
peculiar beliefs, would really become followers of Christ in 

36 



character and spirit, and would unite on a constructive program 
and plan of endeavor for moral development and real spiritual 
and social uplift, all war, prostitution, social inequality, and 
social injustice could be abolished in a few generations. If all 
Socialists would become really social, and stop their bickering 
and quarrelling over tactics, definitions, and other non-essen- 
tials and unite on a definite plan of social organization, their 
highest ideals could be realized in twenty-five years. Both 
religion and politics are prevented from doing as much good 
as they should, because of useless dissension and lack of co- 
operation. 

Like in religion and politics, so in medicine, social work, 
education, etc., many of the endeavors for human betterment 
are prevented from accomplishing the best results by lack of 
harmony and proper organization. Quarrelling over details 
often prevents the acquisition of real knowledge and the sys- 
tematic effort that would lead to success ; and all kinds of good 
work are prevented by lack of kindness and mutual helpfulness. 
True Science and real Philosophy are and by nature must be 
above these prejudices, contentions and inconsistencies; but 
there is much that claims to be scientific or philosophic that has 
little connection with either truth or reason ; and under the 
claim of being scientific some of the greatest errors are propa- 
gated. As with Science so with inspiration ; the greatest and 
most sacred sources of information are closed to the common 
people by the wrong interpretation which is given to divine 
Truth by those who are more interested in proving their own 
ideas and belief to be correct than they are in teaching the real 
truth. In religion, politics and education, the greatest enemies 
of human progress are those who seek to prostitute divine truth 
to their own selfish purpose. 

The history of the labor organizations furnishes another 
example of the harm that is done by controversy over non-essen- 
tials instead of unity on a constructive program. The tendency 
to quarreling among workingmen has prevented them from 
adapting the best constructive methods that would lead to the 
emancipation of labor from wage slavery and undesirable work- 
ing conditions ; and this spirit of controversy among the work- 
ing people has enabled their enemies to introduce erroneous 
ideas among them and to keep them divided so as to prevent any 
strong movement to succeed which would change the system 
that allows the employers to exploit the workers. 

The struggle between capital and labor has developed a 
dangerous tendency toward anarchy, which is dangerous to 
peace and order and which makes a sane solution of our social 
problems more difficult. Employers are more guilty in this 
respect than the workers ; because their crimes against order 
and justice have been more cruel and wicked. Just and right- 
minded people condemn the use of private detectives and labor 
spies ; the employment of armed guards and strike breakers, 
recruited from the most dangerous element of our population; 

37 



the use of the armed forces of the state or nation to subdue the 
workers ; the use of violence (often in the name of law and or- 
der) to remove friends of labor, prevent organization or intimi- 
date the workers who seek to improve their working conditions ; 
the arrest on false charges and conviction by perjury of those 
who have been active in the labor movement or friendly to the 
cause of the emancipation of labor; the corruption of govern- 
mental agencies (especially the courts and police) to serve the 
purpose of the employers ; and many other acts of violence and 
injustice which have been perpetrated by the employers and 
the predatory interests against the working class and their 
friends. Such crimes against social order and justice show a 
condition of things which not only disturbs the peace of com- 
munities, but threatens civilization and constitutes a menace 
to our national existence as a democracy. On the other hand, 
as a result of the illegal conduct of the employers and the gen- 
erally prevailing ignorance in regard to social organization and 
industrial efficiency, there has arisen a movement which seeks 
to overthrow the power of the capitalists by a revolution, using 
force to wrest the machinery of production and distribution and 
public service from the control of the capitalist class and to place 
the same directly in the hands of the workers themselves to 
be operated for the benefit of the people and not for the en- 
richment of anyone. This movement, though it has commend- 
able features, is also dangerous. Any arbitrary action by any 
class of people is wrong in principle and unwise in action. Evo- 
lution and not revolution, with few exceptions, is the right 
method of progress. The proper organization of our social and 
industrial system requires an orderly method with which the 
revolutionary spirit does not agree. Those who advocate revo- 
lution usually have no clear idea of just how to organize the 
new order that must be built up to take the place of what they 
wish to destroy. Without such a definite plan of organization 
any revolution is a failure ; and with such a plan a revolution 
is not necessary in any nation where the people have democratic 
rights. Mental and moral powers and not brute force must be 
applied to make the necessary changes. The use of physical 
force in accomplishing a revolution is only necessary in case 
the people are denied the ballot, and if the free and unhindered 
use of speech, press, public assembly and educational means in 
general is made difficult for them. 

Ignorance and Wickedness 

In connection with selfishness, ignorance and wickedness 
are the chief causes of trouble among mankind. Nearly all the 
conditions that produce ill-health, vice, social unrest, injustice 
and war could and would be avoided by an enlightened and good 
people. 

Children are not properly instructed in regard to the facts 
of life and the laws of their being and become the victims of 
the immoral and vicious. Men and women marry without a 

38 



knowledge of the true purpose of the racial functions and de- 
stroy their own happiness and produce a degenerate race. The 
people suffer from bad social and industrial conditions because 
they do not know how to change the system which causes their 
trouble. The nations suffer the horrors of war because the 
people are too ignorant to establish the conditions which would 
make war impossible. In their ignorance, men and women are 
hateful to each other when they ought to be kind and helpful. 
Girls and young men go to ruin with a sneer of contempt for 
wisdom and helpful guidance because they are too ignorant to 
appreciate true values in life. People suffer and blame Provi- 
dence, the government, their neighbor, or almost anything else 
but themselves, because they do not understand the laws which 
govern their own being and how to adjust themselves to the 
other parts of Creation. And as we learn to understand man- 
kind we see innumerable other ways in which ignorance is the 
cause of trouble ; and we can also see the great need of a more 
determined and sustained effort to promote the kind of enlight- 
enment which will enable the people to overcome these troubles. 

Wickedness reveals itself in many ways, and, from the dis- 
play of mere selfishness in small matters through all the many 
kinds of error, wrongdoing and crime, wickedness is the one 
great evil that is in some way related to all our troubles. Wick- 
edness may be defined in many ways. It may manifest itself 
in opposition to progress, in the transgression of law, in dis- 
regard of the rights of others, or in impatience with the re- 
straints of social order or Natural Law. But however it may 
appear to us or affect us, wickedness is a matter of character 
and spirit. The remedies for the cure of wickedness must be 
applied to the soul. Wickedness is spiritual and must be over- 
come by the correction of the spiritual life. The heart must 
be made right. Physical culture, race culture, and better social 
and industrial conditions, all may help in forming the right 
character and spirit ; but spiritual culture is the chief need of 
Man to overcome wickedness and make righteousness supreme 
and general among mankind. 

It is not safe to judge a person by his acts, as interpreted 
by wicked men ; because the conditions which surround many 
lives are such that persons who at heart are not very wicked, 
but merely ignorant or selfish, commit what are called crimes, 
while those whose hearts are cruel and whose souls are sub- 
merged in wickedness, sometimes shrewdly avoid acts that are 
called criminal; and some of these wicked ones may and often 
do rise to positions of power in the social, political or financial 
world. Neither is it safe to judge a person by the outward dis- 
play of religious devotion or piety; because cruel hate, unkind 
judgment, intolerance, and secret vice are often covered by a 
cloak of piety. True piety is a manifestation of holiness that 
is essential to the higher spiritual life; but the humbug called 
piety which consists merely in forms of faith or worship and 

39 



does not. include right living, is simply wickedness under cover 
and most dangerous to human salvation and progress. 

Such crimes as theft, murder, rape, etc., are only incidents 
m the larger wickedness that controls most of the people. The 
wickedness which is the most dangerous to the welfare and 
progress of Mankind is that which manifests itself in disdain- 
ful pride, ostentatious piety, omciousness in regulating the con- 
duct of others, suspicion and evil speaking of others, contempt 
for the sentiments of love and the character of righteousness, 
and a disregard of the principles of the higher life in general! 
The wicked who are punished as criminals are often the victims 
of conditions produced by those who are more wicked, but 
whose personal ability or more favorable circumstances gives 
them the power to protect themselves and to vent their spite 
upon those less fortunate. The forms of wickedness which 
causes secret intrigue between nations, the sly methods of pow- 
erful financial interests, and the perversion of public sentiment, 
is much more reprehensible than the acts which are usually pun- 
ished as crimes. The wickedness which shows itself in envy 
and personal spite, in quarrelling and hatefulness, in impure 
thoughts and lewd and libelous conversation, in hypocrisy, 
lying and cheating, and in the petty meanness in small mat- 
ters of the daily life, are much more disastrous to human prog- 
ress than that which is discovered and punished as crime. 

There is so much ignorance and wickedness in the world 
today that one who has the welfare of mankind at heart may 
easily become sad and discouraged. In the international rela- 
tions, in politics and government, and in industry and business, 
evil seems to control and the predatory interests are dominat- 
ing the world. Without a knowledge of God and Nature and 
the laws of progress one would give up in despair, and might 
become pessimistic and cynical. But in the light of these laws 
we can see that good and evil are the forces of integration and 
disintegration in the spiritual world, which must work out their 
purpose in the perfection of Man and his environment. Evil 
must become worse among the wicked until it destroys what 
is wrong in each age, and righteousness must increase until it 
rules humanity. 

Present Conditions and Needs 

Misery and unhappiness, pain and sorrow, are messengers 
of God to show us that something is wrong and to admonish us 
to seek the cause of our trouble and to find the way to remove 
the same. 

There is so much that is good and desirable and so much 
that is commendable among mankind that there is no reason 
to be pessimistic or discouraged as to the final destiny of Man. 
But there is so much that is bad and so much that causes misery 
and unhappiness among the people that we need to give heed 
to the conditions and needs of our kind and inquire into the 
causes of our troubles in order to remedy them. The warnings 

40 



that we receive by pain and trouble must be heeded and our 
errors must be corrected or our troubles will increase until they 

destroy us. ' , .. 

In order to find out what is wrong and what we must do to 
overcome our troubles, let us consider what are our present 
conditions and needs. Let us study our own lives and see what 
we find therein ; let us look within and see how it is with our 
own souls ■ and let us observe the life and relations of mankind 
and see how much there is of pain and trouble and how urgent 
is the need for relief and improvement. 

Why is there so much sickness and ill-health among the 
people ? Why is there poverty and want in a land of plenty? 
Why are so many homes full of unhappiness and so many mar- 
riages a failure? Why is crime, degeneracy, deficiency and in- 
competence troubling so many? Why is there so much hate 
and so little love among mankind? Why is the fierce struggle 
in the industrial and commercial world, and the many cruel 
things that are done in this war between classes and interests? 
Why is the world convulsed with wars? Why does not our 
education make us wise enough and our religion make us good 
enough to avoid these errors and to overcome these evils? What 
is wrong with civilization, and why does it fail us just when 
we need it most? These and many other questions we must 
understand and answer in a practical way if our troubles are to 
be removed and the better conditions established. 

The Five Great Problems 

In our day the course of human progress and the conditions 
among mankind have brought us to a time when there are at 
least five great problems which need to be solved in order that 
humanity may continue to advance toward the more perfect 
conditions which await our race in the future. These five prob- 
lems may be briefly stated as follows : 

1 The problem of ignorance. This includes the ignorance 
which causes disobedience to the laws of our being, biased and 
prejudiced minds, hatred, war, crime, inefficiency, degeneracy 
and wickedness in general ; and also that which makes it possible 
for evil designing ones to make use of the common people to 
advance their own selfish purpose at the expense of their igno- 
rant dupes. We need an educational work to dispel this igno- 
rance and to enlighten the people with a correct knowledge of 
the truth, and to give them a training in right living and prepare 
each one for some useful service. We need an education that 
will give each one a real preparation for life and the enjoyment 
of the blessings of truth, wisdom and efficiency. 

2. The problem of Racial Degeneracy. We need an organ- 
ized movement for race improvement that shall unite those who 
are qualified for such work in a systematic endeavor to produce 
a more perfect race of humanity. 

3. The problem of War. This includes all kinds of war— 

41 



industrial commercial, national and racial. We need a union 
of all the forces throughout the world that stand for peace and 
justice between all nations and all classes and kinds of peop"e 
We need a concerted effort among the common peop e of ali 
nations, who shall be united in the bonds of fraternftv for a 
mighty endeavor to establish righteousness in government and 
peace and mutual helpfulness among all people v ernment and 

4. The problem of Industrial Efficiency and Social Order 

pIoplT wTT^ ° Ur meth ° d / ° f «W*A the need of the 
people. We need a more perfect social and industrial oriran 
ization and economic system, including greatTefficiencT°n 
production and distribution, the elimination of waste of labor 

avtX.f to rLt T fit ' "2 *«-***» ^ an en'vironmen 
tavorable to right living and conducive to happiness. 

5. the problem of our Spiritual Welfare. We need to tret 
away from superstitions and mythical ideas about spirited Hfe 
and learn to know the true nature of our real selves and n r 
part in and relation to God and the spiritual worid L We need 
a more practical recognition of the need of spiritual culture 
Our education and daily life should provide more adequate 
th e atl a b n est OP T Unity f ° r cultivati «S the higher life and all 

whnlf h ^ Uma " natUre ' so as to enabl e «s to bring the 

whole being under a wise spiritual control. 



42 



CHAPTER V 

METHODS OF IMPROVEMENT 

The purpose of this chapter is (1) To outline the work 
that needs to be done, and to help those who wish to take part 
in this work to choose the particular activities that are best 
suited to their interest and ability. (2) To suggest leading 
thoughts as to kinds of work most necessary and by what 
methods improvement may be made And (3) To help those 
who are engaged in different kinds of endeavor for human bet- 
terment to Understand each other better and to a* »st m har- 
monizing their ideas and co-ordinating their efforts for more 

eC Acc e ording e to the principles of progress and present _ condi- 
tions and needs of mankind, there are at least eight different 
lines of work which are necessary to solve the problems which 
most seriously effect the welfare and progress o humam^ 
And these eight kinds of work are: (1) E ^ tlon 'SQ^J^ 
Culture, (3) Spiritual Culture, (4) Race Culture (5) Industrial 
Organization for Efficiency in Public Service 6) Poh .cal Or- 
ganization for Good Government and the Public Welfare (7) 
International Organization for Universal Justice and Peace, 
and (8) Social Work for Present Relief and General Progress. 

The Educational Work 

The first need of any movement for the betterment of man- 
kind is an educational work to (a) awaken interest and inform 
the people in regard to what is necessary, and (b) to educate 
those who will tike part in the movement to prepare them for 

6ffe AnVuHducadonar work should be guided by the following 

prm T Pl Education should give each one a complete preparation 
for life ; and, therefore, must include the development of the 
whole being-physical, mental, moral, social, and spintual- 
must help us to create a better environment, and must tram us 

to do some useful service. . „,„„—« 

2 The purpose of life is not only happiness, but progress- 
right-living and usefulness, which are the means by which hap- 

Pin6S 3 S Education^means more than simply to acquire learning. 
Education is a failure if it does not give us correct knowledge 
—the Truth— and the ability to live good and useful lives. 

4 Education must be free from the influences of sectarian 
partisan, national, racial, or other bias or prejudice, and must 
be guarded against those who would keep us ignorant or who 
would misinform us to suit their own selfish ends. 

43 



5 Our method must be scientific and not dogmatic • our 
authority must be the Truth and harmonious laws g oT the Uni- 
versal Order and not what someone has said; and our purpose 
must be free from selfishness or provincialism and must be 
actuated by altruistic motives and a spirit of helpfulness ™nd an 
all-inclusive love for Humanity, Nature and God 

Physical Culture 

The health of the body is the first necessity in producing 
a perfect individual. We need good health, not only that we 
may enjoy life, but also that we may do useful service and de- 
velop the spiritual part of our nature, to perfection. Health is 
the normal condition of the body when all the organs per- 

r™ tu TTu accordi ^ to th ^ nature, intended use and 
purpose Ill-health is an abnormal condition of the body pro- 
duced by the misuse or perversion of some part or parts or 
some injury, which prevents it from performing its proper func- 
tion m harmony with the laws of Nature, 
i To cultivate and maintain health, it is necessary to feed 
clothe, house and care for the body in accordance with its na- 
ture and needs and such proper work as it may be required to 
perform. In order to be able to develop and maintain health 
each one should have a knowledge of the construction of the 
body, the nature and purpose of each part, and the physiolog- 
ical and psychological laws pertaining to the same. And each 
one should also have a training (both physical and mental) in 
the proper use of the body. ; 

Spiritual Culture 

Spiritual life is subject to laws like those which govern 
physical life and material things. Just as the body needs cer- 
tain conditions and the proper care and attention to insure its 
proper development and health, so the soul needs certain con- 
ditions and the proper care and attention to insure its proper 
development and holiness. Holiness is not simply a state of 
mind, an outward appearance of piety, or a form of religious 
fervor, faith or enthusiasm ; but holiness is a condition of whole- 

as S n^trtt SS i?V he c OUl ' co r. res P° n ding to what we know 
as health of the body. Spirituality is a manifestation of soul 

S'/l^A^ a ? d ma S netis ™ are manifestations of 
bodily health. And the rules of Ethics are as necessary for soul 
health as the rules of Hygiene are for bodily health; and in 
both cases, our rules must be based upon Truth and LaW in 
harmony with God and Nature in the Universal Order that 
governs all things. 

Spiritual life is not a thing apart from the material uni- 
verse and having no connection with physical life; but spiritual 
life, represented in God and the human soul, is the highest and 
most essential part of all life and can only be correctly under- 
stood when we recognize the unity of all life— Divine, Human, 

44 



Animal and Plant, and know our relation to God, who is the 

' U While a Recognition of these truths is important for the 
realization of the highest perfection of Man and to enable the 
people to realize the heavenly consciousness of everlasting lite, 
yet we may make great progress without a complete understand- 
ing of these things by simply cultivating those divine attributes 
and qualities which we know are a part of spiritual life And 
therefore we should devote our best efforts to the promotion of 
such conditions as are favorable to right-living in general so as 
to provide the environment favorable to spiritual growth. 1 hen 
we should provide ourselves with a knowledge of the Truth by 
every means that we can command. We should feed our souls 
on the principles which Truth enables us to assimilate into 
our spiritual being. We should exercise ourselves in love and 
righteousness and every kind of good work noble thought, and 
heavenly aspiration, as far as practicable, to develop our spiritual 
life and strength. And we should endeavor to give all due at- 
tention to cultivating all such means and manifestations of 
spiritual health or holiness as loving kindness, honesty, purity 
in thought, conversation and act, friendship and fraternal love, 
sociability and fellowship, cheerfulness, the love of all that is 
jrood, beautiful and right, simplicity of thought and manner, a 
charitable, reasonable and helpful attitude toward others, an 
altruistic and philanthropic attitude toward all people of every 
nation, class or kind, a spirit of devotion to moral rectitude and 
the principles of right-living, and an active desire to cultivate 
all the gifts and graces of the Higher Life. We cultivate al 
these things because they are a part of or favorable to spiritual 

life 

" We should endeavor to discourage, abolish and free our- 
selves from all such evils as pride, envy, hatred, suspicion un- 
just criticism, unreasonable judgment, prejudice, evil speaking, 
lasciviousness, impurity, greed, bigotry, hypocrisy, avarice, 
selfishness, lying, deception, ostentation, egotism frivolity, silli- 
ness, extreme emotion, uncontrolled passion, abnormal excite- 
ment, despondency, pessimism, cynicism, skepticism, moral an- 
archism, lack of mental order, love of evil, bad associations, in- 
difference to order in social as well as personal affairs, opposi- 
tion to progress, and all such things as interfere with the higher 
life and prevent the best service for the betterment of mankind. 
We oppose and seek to abolish these things because they injure 
and disintegrate spiritual life. . 

It is important that we depend not upon doctrines or taitn 
for our spiritual wellbeing, but upon spirituality itself, in our 
personal thought and feelings and in the spiritual atmosphere 
which we create in our homes and the associations of lite. We 
must cultivate all those qualities of character and attributes 
of the divine spirit which will give us spiritual life manifesting 
itself in right-mindedness and righteousness of character in nar- 
monv with God and the Universal O'rder. 

45 



Race Culture 

The work for race culture consists chiefly in a systematic 
effort to secure the proper mating in marriage of those suited 
to each other, to surround them with the proper safeguards, and 
to provide for them the conditions necessary to produce.more 
perfect children. 

All those who are physically, mentally and morally fit and 
who are willing to fulfill the requirements of eugenic marriage 
and the ethical family life, should be given the proper instruc- 
tion and all the help that may be needed to enable them to do 
their part in producing a more perfect race of humanity. 

It is necessary that we place special emphasis upon the fol- 
lowing requirements: (1) The proper instruction of the young 
and the marriageable to (a) enable them to understand their 
own nature and the physiological and psychological laws per- 
taining to the racial functions and reproduction, (b) to safe- 
guard them against error and evil influences, and (c) to instruct 
them in the duties, privileges and responsibilities, which will 
devolve upon them as parents. (2) Assistance to the mar- 
riageable in selection, marriage, establishing homes, caring for 
and educating children, employment, insuring their pecuniary 
welfare, etc. (3) Proper chaperonage and other precautions 
for protecting the health, morals and general welfare of those 
who undertake this higher life and service. (4) Special care 
guaranteed to mothers during the gestation and nursing period 
of every child. And (5) securing the proper financial support 
to carry out this plan. 

Industrial Organization 

The object of industrial organization is to secure greater 
efficiency in production, distribution and other public service. 
Except the problems of race culture, there is nothing in the 
affairs of mankind today that needs improvement as much as 
our industrial and economic system. Every day we see evi- 
dence of the imperfections of this system, in the waste of labor 
and material, in the high cost of living, in the unsatisfactory 
service, and in the failure of the system in sudden emergencies. 
And yet, although the facts of its failure are self-evident to 
any reasonable mind, owing to the false ideas which have grown 
up with this absurd system and which have become deep rooted 
in our thought habits, it is most difficult to accomplish any 
improvement. The fact that under the present system a few, 
who own and control the means of production and distribution 
and other public utilities, enjoy special privileges which they 
would lose under a more perfect arrangement, has produced 
strong opposition to any steps toward improvement. The self- 
interest of those who have these special privileges, and the 
financial, social and political power which their position enables 
them to command, has made it possible for them to control the 
thought of the people, through the control of education and 
publicity, and to so confuse the issues and involve public sen- 

46 



timent as to make any changes toward a better system ex- 
tremely difficult. Public sentiment among a majority of the 
people throughout the world is completely misinformed or ignor- 
ant on all the subjects most vitally related to social organiza- 
tion for the most efficient industrial management. It is there- 
fore necessary first of all to carry on a campaign of education 
to secure the proper recognition of the principles involved. 
Among these principles the idea of co-operation and service 
are very important. There must be a recognition of the idea 
that all production should be for use and not for profit, business 
or speculation ; that useless labor is waste, that waste of labor 
and material is a permanent loss to mankind, and that the higher 
efficiency in supplying the needs of humanity must be made to 
accrue to the advantage of all the people and not for the benefit 
of a few. 

To secure the necessary improvement in our industrial 
and economic system we advocate: (1) Centralized manage- 
ment and co-ordination of all branches of the public service 
under the direction of experts ; (2) Democratic control of the 
whole industrial system by public ownership and the direct 
participation of the working people themselves in the manage- 
ment of industry through governmental agencies administered 
according to the principles of Democracy and Efficiency; (3) 
Intensive cultivation ; (4) Wholesale production ; (5) Direct dis- 
tribution ; (6) The proper distribution of labor; (7) Adjustment 
of production, storage, shipping, and cartage facilities to the 
needs of the people ; (8) The proper location of productive en- 
terprises with relation to the sources of raw material, sources 
of power, supply of labor, shipping facilities, and distributing 
points ; (9) The elimination of all profit, useless labor, waste of 
any kind, and all private self-interest in any of the means of 
public service; (10) The proper education and training of those 
employed in production and distribution to make them efficient 
in serving the needs of the people; (11) The adjustment of 
property rights and financial institutions and methods by legal 
and orderly methods to conform to the best conceivable system 
for the most efficient service and the highest good of all the 
people; and (12) the gradual adjustment of our political organ- 
ization and social customs and habits of thought and life in 
accordance with an industrial and economic system which shall 
be entirely devoted to the best possible service of all the people 
and in all their needs and which shall in no case be for the ad- 
vantage of any private self-interest, special privilege or the 
accumulation of wealth. 

Political Organization 

The purpose of political organization is to establish good 
government, including the principles of both Democracy and 
Efficiency and the means for promoting the public welfare. All 
progress in the manner of life of the people and the conditions 
under which they may find happiness depends so much upon the 

47 



formg of government and the laws by which the personal and 
social conduct is regulated, that it is very necessary that we 
adapt such forms of municipal, state, national and international 
government as shall harmonize most completely with the most 
perfect individual, family, social and industrial life that can be 
evolved among the people. 

In our present state of civilization and according to the 
lessons of history and the past experience of mankind with dif- 
ferent kinds of government, it is necessary to emphasize the 
importance of both efficiency and democracy in government. 
And these two requirements are secured by combining central- 
ized authority with democratic control. The centralized, author- 
ity can best be secured by 'expert executive and administrative 
officers chosen by the joint action of the Municipal and Na- 
tional Councils and the International Conferences of the three 
co-ordinate branches of service — civil, social and industrial. And 
the democratic control can be secured by such devices as 
the initiative, referendum and recall. By combining these two 
essentials of good government in this way we secure the best 
results for the good of the people, by preventing the evils of 
bossism, graft, corruption and special privilege and oppression, 
and we are able to secure the services of the most able execu- 
tive and administrative officers at the same time that the people 
have a direct and quick method of expressing their will in the 
direction of their public affairs. 

There are other devices which may be included in the plan 
of our government, which may also be helpful, although not so 
important as the two chief requirements. It is advisable to 
have a complete system of civil service education, training, ex- 
amination and rating, so as to have a list of persons available 
from which to make suitable appointments for any position. 
Only those should be elected or appointed to any office who 
possess the necessary qualifications to fulfill the duties of the 
same. 

There is also much that is commendable in the idea of pro- 
portional representation. As long as the majority are given a 
chance to rule, and no one is given any special privilege, it 
seems the best interests of the people and the cause of progress 
may be served by giving minority parties, factions or groups a 
chance to find expression in the legislative and other branches 
of the government. All new steps in the improvement of gov- 
ernment, as well as other progressive endeavors, are usually 
first advocated by a small part of the people ; and therefore the 
interests of progress will be served by giving such minorities a 
chance to influence public sentiment and to shape legislation 
and methods of administration. Any plan of government which 
denies any minority a hearing is not just to all its constituents. 

The first duty of any government is to provide for the gen- 
eral welfare and secure the best good of all the people without 
favoritism or prejudice ; and all the means to this end, such 

AS 



as the departments of the government, the public utilities, the 
educational, philanthropic and correctional institutions, the rec- 
reational facilities, the sanitary, esthetic and environmental con- 
ditions, and all the other means of serving the needs of the 
people,' should be so perfected and their management so co- 
ordinated with the general administration of public affairs as to 
serve the public welfare and the highest good of all the people 
in the most efficient manner. 

International Organization 
The object of international organization is to unite all the 
people of the world in one Society of Man, having a central 
government with legislative, executive and judiciary powers 
and administrative commissions to regulate industry and social 
work throughout the world, to provide for the general welfare 
of humanity and to maintain justice and peace between all na- 
tions and people. This great work will appeal to all sincere 
pacifists and all true internationalists. 

Those who recognize the universal kinship of all people in 
the great Brotherhood of Man will unite in one general co-opera- 
tive endeavor to establish the more perfect order of human rela- 
tions throughout the world. Recognizing the principles of love 
and justice as being essential to the proper adjustment of all 
international relations, they will unite in one great systematic 
effort to educate public sentiment and to develop the moral 
sense in regard to national and international as well as per- 
sonal and social affairs. And they will use their combined 
strength, and the highest wisdom that shall find expression 
among them, to devise means and methods and carry out a 
plan to organize an international governing body, in which the 
people of all nations shall be directly represented, for the ad- 
ministration of all international affairs and the adjustment ot 
all differences and disputes between any nations or people. 

We believe that all wars are wrong, wicked, wasteful and 
unnecessary; that war never settles any question according to 
justice, but only increases the disorganization of human fel- 
lowship and makes the right adjustment of human relations 
through the nations more difficult ; and that peace can never be 
secured by force or by coercing or suppressing any people. 
Coercion or suppression will react injuriously upon all con- 
cerned, and the victors will suffer a greater loss morally or 
spiritually than the losers. Permanent peace can only be estab- 
lished by an international organization that is supported by the 
enlightened sentiment of the world, that is based upon the 
principles of mutual helpfulness and righteousness, and that 
will insure justice to all nations and to every people. Justice 
demands that every people, regardless of color, race or state ot 
civilization, shall be treated with fairness and honesty and pro- 
tected against the exploitation of the weak by the strong. A 
combination of nations to rob and suppress other nations is as 
wicked and cowardly as a combination of individuals tor rob- 

49 



bery or rowdyism ; and if the nation robbed or suppressed is 
highly civilized the act is even more reprehensible, and causes 
a permanent loss to all mankind. No League of Nations is right 
which allows a few nations to dominate the world ; and no So- 
ciety of Nations will ever be permanent and satisfactory until 
all nations and people are included and given equal and exact 
justice. 

The common people of all nations must unite and work in 
a systematic way to accomplish these desirable ends. The 
claims of morality must be made to apply to the affairs of na- 
tions as well as to individuals. Order in the Society of Nations 
is as necessary as order among individuals, and must be secured 
by the same kind of just laws and orderly conduct. 

Social Work 

The object of this work is to do all such things as are 
necessary to relieve present suffering and unhappiness and to 
prevent the same in the future, and to assist in all kinds of 
endeavor for mental, moral and social development which shall 
promote spiritual perfection and the general progress of civil- 
ization. 

If we divide the activities of humanity into three divisions, 
one of these may be called Industrial Service, one Civil Service, 
and one Social Service ; and, thus classified, the Industrial service 
would be chiefly concerned with supplying our material needs, 
and the Social Service would be devoted to our spiritual needs, 
while the Civil Service would attend to the general administra- 
tion of public affairs. The Social Service would therefore in- 
clude all such activities as have to do with Culture and Civiliza- 
tion or as grow out of the spiritual nature of Man. Social work 
gives expression to the noble impulses and the progressive urge 
of the divine part of life which are such important factors in 
the betterment of mankind. 

The growing interest in social work which has been de- 
veloping in the last quarter century is a good sign of the prog- 
ress that is being made in the development of the new social 
conscience and consciousness, which is so essential to the more 
perfect social organization of Humanity. Going hand in hand 
with an awakening consciousness of universal human kinship 
and our intimate relation to both the spiritual and material 
world, through God and Nature, this tendency toward a more 
and more complete recognition of our social responsibility for 
the welfare of all humanity, shows that we are making great 
progress toward the realization of the. more heavenly condi- 
tions. The scientific method in acquiring knowledge, and the 
more complete recognition of Natural Law as applying to 
human affairs, has done much, and will do more, to increase 
our interest in social work and to make it effective of good 
results in the promotion of progress and happiness. 

The changes in conditions and the new problems which 
arise from time to time, because of these changes, make it neces- 

50 



sary that new methods be adapted in accordance with the 
changing conditions and needs of the people. Most of the activ- 
ities included in the eight lines of work which are herein out- 
lined may be called social work; but most of these are so 
important that a special department is necessary for them, 
while those activities which we describe in the following para- 
graphs may be combined in the same department. The follow- 
ing general outline is intended to show what special kinds of 
social work are most important just now, and does not include 
other lines of work necessary in particular localities or under 
peculiar conditions, nor such new lines of work as the changing 
conditions may make necessary. 

The work for Civic and Rural Improvement may include 
the creation of civic and social centers with educational and 
recreational facilities attached; city and village planning accord- 
ing to the sanitary, esthetic and social needs of the people; social 
unit organization; the co-ordination of all social, political and 
institutional agencies for greater efficiency in promoting the 
public welfare ; the organization of rural communities, together 
with villages and small cities, on an improved plan, similar to 
the best city government, to secure greater unity and efficiency 
in all public affairs and the benefits of higher civilization ; beau- 
tifying city and rural landscape ; providing for good roads, 
parks, playgrounds, amusement resorts, etc. 

The work for Industrial Betterment may include the pro- 
motion of better working conditions in all kinds of employ- 
ment; improved safety appliances and precautions against acci- 
dents ; prevention of occupational diseases and all other kinds 
of waste ; the improvement of efficiency in management, equip- 
ment and labor ; better housing and environment for the work- 
ing people ; a minimum wage fully equal to the cost of living ; 
reasonable hours, giving ample time for family life and recrea- 
tion; the prevention of unemployment by the proper distribu- 
tion of labor through governmental agencies, conducted for the 
public good and not for the benefit of any private interest, and 
providing emergency employment when necessary; social in- 
surance, to provide for sickness, accident, old age, motherhood, 
childhood, and all emergencies, to insure the welfare of every- 
one. 

The work in Practical Philanthropy may include any activ- 
ities that may help to prevent and cure crime, pauperism, de- 
ficiency, incompetence, and misery, and to promote better meth- 
ods in the treatment, care, education, and employment of crimi- 
nals, insane, defectives, paupers and other unfortunates; and 
to do all these things in the true spirit of helpfulness, free from 
vindictiveness, unkindness, ostentation or patronizing hypoc- 
risy. 

The work for Conservation may include assistance to such 
individuals and agencies as are laboring to protect the property 
of the public and the natural resources of the nation against 
private exploitation for the enrichment of personal, corporate 

51 — 



or provincial interests, and to save them for such uses as best 
serve the general welfare of all the people ; the conservation, 
reclamation and cultivation of all lands, forests, waterways 
and other natural resources, for the common good of the people ; 
to bring waste and idle land, abandoned farms, vacant lots, etc., 
into such use as will serve the needs of the people ; the proper 
regulation of private and public enterprise so as to safeguard 
the interests of the people in general ; and the proper govern- 
mental action to provide useful and beautiful forests, lakes, 
reservoirs, and waterways, prevent disastrous floods, and to 
minimize the effects of earthquakes, fires, storms and other dis- 
asters. 

The work for Health and Fighting Disease may include 
any activities that will assist in promoting good health and 
sanitary conditions everywhere, such as health surveys, careful 
birth and death registration, vital statistics with their implica- 
tions, public health nursing and community employment of 
physicians, making the care of the health of all the people and 
the cure of diseases a public charge without cost to the people. 

Many other lines of work, too numerous to mention here, 
may be classified as social work. With the increased awaken- 
ing of the social conscience and the more perfect organization 
of social agencies, there will be continued progress in the social- 
ization of the means for supplying the needs of the people and 
ministering to their wants. And as this development of the 
social service is accompanied by the perfection of industrial and 
political organization and an improvement of the racial stock 
in each successive generation, the kingdom of God will be estab- 
lished on earth and the blessed conditions of human happiness 
will be realized more and more fully as the centuries roll by. 



52 



CHAPTER VI 

INSTRUMENTALITIES OF CIVILIZATION 

Some Thoughts on a Few of the Elements of Progress 

To one who in his childhood was under careful religious 
instruction, Religion comes to mind first of all as one of the 
powerful influences that have helped to shape the evolution of 
civilization. No matter what we may believe about religion, 
if we understand the history of civilization, we must give it 
credit for having done much to influence human improvement 
and progress. Religion is a force that has been essential to 
civilization in reclaiming Man from savagery and freeing him 
from a part of the evils of barbarism. 

The fact that the idea of a God has been the central con- 
cept of religion, and that the highest attributes of perfection 
were ascribed to that God, has been helpful in promoting prog- 
ress. Spiritually we are so constituted that we are largely 
what our thoughts make us. The kind of thoughts we think 
determine what we are and what we do. And, for this reason, 
religion, which has lead mankind to think of a Being possess- 
ing superior qualities, has occasioned the emulation of those 
qualities and has thus influenced the improvement of the char- 
acter and spirit of Man, and indirectly has also helped in the 
improvement of his physical being and environment. As soon 
as God was recognized as being spiritual, it was possible for 
Man to discover his own spiritual nature, and to get the idea 
of the immortality of the soul. And, although our knowledge of 
spiritual things is still very limited, these ideas of God and the 
immortal soul have had a powerful effect in shaping the thoughts 
of the people into a more and more perfect conformity to the 
laws of the spiritual world. 

The most important benefits of religion have been those 
which have grown out of the ethical precepts which have been 
included in its teaching. And, while many creeds and dogmas 
fail to emphasize the moral precepts, and some of them teach 
what is contrary to Natural Law, yet it remains true that 
what has given religion its greatest value to mankind has been 
the idea of right living and being good which has somehow been 
connected with the same. 

Morality has however a larger meaning than that which 
it has gained through religion. In all ages conscience has been 
speaking to Man and calling him to duty. Ever since Man has 
recognized the facts of right and wrong in individual and social 
conduct there has been morality. In modern times the increase 
of knowledge, which science and experience has given us, has 
enabled us to perfect our rules of moral conduct according to 

51 



ethical teaching which is coming to be more and more in har- 
mony with the perfect laws of Nature and the universal order 
that governs all things. And, as we also receive a more cor- 
rect knowledge of God and the human soul and the relation of 
the spiritual world to physical life and material things, morality 
opens the way to a more heavenly existence, through right liv- 
ing and righteousness of character and human betterment, to 
the more perfect social order which will accompany our higher 
spiritual development. 

Knowledge and wisdom have long been recognized as great 
aids to the perfection of Man in every phase of his nature ; and 
today we know their value better than ever before. Education 
has become the most important factor in our progressive en- 
deavors ; and the perfection of our educational institutions and 
methods is essential to .the perfection of our social organization 
and racial improvement. And education will hereafter concern 
itself more and more with the real facts of life and the divine 
truth of Natural Law, and will develop in us the character and 
spirit that will enable us to organize a more perfect society of 
humanity and to perform our daily tasks as members of that 
society with greater efficiency. 

Since the population of the earth has become so great that 
individuals cannot be sufficient unto themselves or live alone, 
and since Man has developed a social nature, he has had to 
organize socially and adapt laws and government. In the course 
of the history of mankind, as the inter-dependence of people 
has increased and the human relationships have become more 
complex, laws and government have increased in importance as 
a necessary part of the organization of society. Accompanied 
by a higher moral and intellectual development on the spiritual 
side of life and the improvement of industrial organization and 
the means of supplying the material wants of the people, the 
evolution of government and law has kept pace with the general 
progress of civilization and has been an important factor in 
promoting that progress. Without the stabilizing power of 
law and government, the progress of civilization would be im- 
possible. Human society needs the controlling and directing 
power of law and government just as much as the living body 
needs a brain and nerves. There must be some power to con- 
trol and co-ordinate the different institutions of society and 
the activities of the people, in order to have the benefits of 
civilization, and the higher we develop our civilization the more 
we need and are able to have a perfect government. Many 
fierce struggles have been caused by the selfish use that has 
been made of the powers of government ; and these wars will 
continue until the organization of society is based upon prin- 
ciples of justice and righteousness according to Natural Law 
and the real needs of the people. The evolution of government 
has gradually passed from the direct control by individuals 
to such constitutional forms as have given the people an in- 

54 



creasing part in determining the form and nature of their gov- 
ernment and the methods by which their common affairs are 
directed. With the development of modern capitalism there 
has grown up a new power which denies the rights of the people 
and uses the powers of government for the advantage of special 
interests. While formerly the people struggled against the 
autocracy of individual rulers, now they struggle against the 
autocracy of wealth. Recent events indicate that great changes 
will soon be made and the people themselves will soon get pos- 
session of the economic powers as well as the political powers, 
which in modern times are subject to the economic powers. As 
the political organization has become more democratic, so the 
industrial organization must become democratic, and, together 
with the social service, must form the perfect government, in 
the complete organization of the universal society of humanity. 
And thus Avill government and law become a real means of civil- 
ization and progress and help to carry mankind forward toward 
the more heavenly conditions to be realized in the New Human- 
ity and the New Society which will grow out of the present 
struggles. 

The economic conditions of the people have always affected 
their moral and intellectual development and therefore have 
been a factor in civilization ; but in modern times industrial 
and economic conditions have become more important than any- 
thing else, because the people have less freedom of access to 
the means of subsistence, are more interdependent, and the in- 
terests that control industry are able to control the civil and 
social service also, and thus determine the conditions of life 
and civilization for the people. The next step in human prog- 
ress must include a change in the industrial and economic sys- 
tem which will make that system serve the needs of the people 
without (as now) enslaving them. The higher civilization to 
which humanity is evolving is not possible under present con- 
ditions ; and therefore the present system cannot survive. God 
and Nature cannot be disregarded ; the law of progress works 
incessantly; and mankind will suffer, with increasing terror 
and misery, until we have the good sense to change the system 
which is destroying us. There must and will be a re-organiza- 
tion of our industrial system ; and the industrial service will be 
properly correlated with the social and civil service, to provide 
for all the needs of the people in the harmonious order of the 
new society and the new civilization which will result from 
the changes that are coming soon. 

During the entire history of Man there have always some- 
where been noble souls who have ministered to the wants of 
the needy, who have been kind to the erring, and have brought 
help and comfort to the unfortunate. Through all the black- 
ness of cruelty and meanness these noble deeds shine out as 
lights of hope for a people struggling to emancipate themselves 
from their own folly. In recent times the noble impulses which 

55 



find expression in deeds of kindness and helpfulness, like all 
other activities, have become more and more socialized ; and 
under the name of ''social work" or the "social service," there 
have been developed many agencies, institutions and methods 
for the correction and prevention of evil and misery and for 
the promotion of better living conditions and environment and 
a more perfect people physically and spiritually. The social 
service has become an important factor in the promotion of all 
those conditions which affect civilization; and the social service 
will be one of the three co-ordinated branches of the service 
for supplying all human needs in the perfected society of hu- 
manity. 

Events that are now transpiring in Europe and throughout 
the world, may be regarded as having the same importance in 
relation to civilization as such events as the Reformation, the 
French Revolution, etc. The great war has not only affected 
the political and economic life of the people and their rulers ; 
but their spiritual life has been stirred most profoundly. And, 
while the political and economic considerations will occupy the 
attention of the governments, there are spiritual forces which 
will move the people toward great changes that will influence 
the civilization of the future. If the wicked designs of special 
interests could be curbed and the selfish and evil passions of 
the people restrained, the changes that are necessary could be 
made without much trouble. But, owing to the ignorance and 
wickedness of such a large portion of the people, there is great 
danger of dark days and much trouble before the better day 
can dawn with its glorious promise of peace and happiness. 
While evolution is the natural process of progress in civiliza- 
tion, revolution must be recognized as a part of that process. 
The revolution in Russia, Germany, Hungary and other coun- 
tries mark an epoch in human progress which historians will 
consider of as" much importance as any events that have ever 
happened. Revolutions of the past have been concerned with 
matters of religion and politics ; the revolutions of the future will 
involve industry and economics and be chiefly concerned about 
service to supply real human needs. In the past people have 
contended for political freedom ; now they are struggling for 
economic and mental freedom. And the present contentions 
will only be over, and those who are now fighting for the eman- 
cipation of the people can only realize their ideals, when they 
develop enough wisdom among mankind to enable them to 
organize their political and industrial life in a harmonious sys- 
tem, which shall give them control of the means of subsistence 
and insure to everyone the service necessary for a highly civil- 
ized people. 

Revolution does not necessarily have to be accompanied 
by bloodshed. How much physical force must be used, and 
how atrocious the struggle becomes, depends upon to what 
extent wicked people take part in the same. The difficulties 
of a revolution, as well as its success, depends upon the moral 

56 



and intellectual qualities of the people who participate in the 
same. A revolution may be a failure, even when it seems to 
succeed, if the wicked elements dominate the new arrangements 
which it produces. The success of the revolutions now going 
on in Europe will depend upon how much the higher moral 
qualities of character and spirit predominates in the influences 
that shape their course. If the depraved elements (including 
the predatory interests and reactionary forces) predominate, the 
struggle will be a failure and will have to be repeated at some 
future time. 

If the people of the countries in which revolutions are going 
on were left to work out their problems without any outside 
interference, it is evident from current events that they are able 
to accomplish the necessary changes in a manner in harmony 
with the purposes of civilization and progress ; but the pred- 
atory interests and the reactionaries do not intend to let these 
revolutions succeed ; and therefore there is bloodshed, and the 
outcome is now uncertain. (This was written in April, 1919.) 

All the forces which enter into the present struggles among 
mankind are connected some way with the economic life of the 
people. During the industrial evolution which has taken place 
during the last few centuries, there has developed both Capital- 
ism and Socialism, both of which have a share in making our 
civilization and determining what degree of progress shall be 
made. 

Under the influence of capitalism, spurred on by the selfish 
propensities, industries have been organized, the means of pro- 
duction and distribution and the public utilities have been per- 
fected, and the whole economic system has been prepared for 
the time when it must become the property of and be controlled 
by the people in their collective capacity. Such is the nature 
of the law of progress that all things work together to serve its 
ends ; and the capitalists, who are actuated by selfish motives, 
and have no intention of helping to establish the new social 
order (in which profit and special privilege will be abolished), 
are doing more than any other agency to bring about the changes 
that will result in the new industrial and economic system. 
From the nature of things, capitalism must be temporary in its 
duration and cannot survive the present struggle ; because it 
is not in harmony with the laws of individual and social per- 
fection, and because it has within itself the seeds of its own 
destruction. A system based on selfishness, and so contrary 
to the highest ideals of a perfected humanity, will draw to itself 
all the evil forces that are necessary to destroy it. Twenty-five 
years ago there was a chance for the capitalist system to per- 
petuate itself for a long time by working out such reforms and 
making such arrangements as would make the system serve the 
real needs of the people and the true purposes of civilization. 
But capitalism failed morally and socially and therefore is 
doomed. The cruel disregard of the rights of the people and 
the dishonest manipulation of governments and public senti- 

57 



inent has produced conditions which make it impossible to save 
the system. And it is better so ; because thus mankind will 
sooner than otherwise be able to correct the mistake of having 
adapted a system of property and labor, that may have been 
temporarily useful, but which is contrary to the highest develop- 
ment of civilization, and therefore, according to Natural Law, 
will cause trouble and suffering until it is changed or abolished. 

Such things as the suppression of free speech, persecution 
for teaching truth and expressing advanced ideas, the illegal 
and nefarious methods of harassing and preventing the work- 
ing peoples' organizations, and the wicked way the powers of 
government, the press, the pulpit and the schools have been 
used to prevent and suppress the progressive elements among 
the people in general and the working people in particular, has 
made it impossible to save the system which has caused these 
atrocities. The working people throughout the world will no 
longer be satisfied with mere reforms ; but they will demand a 
complete change in the system, and will insist on the abolition 
of war, class struggles, political corruption, educational pros- 
titution, special privilege, poverty, riches, and all the other evils 
which the capitalist system has produced. 

According to Natural Law, the divine forces will create any 
instrumentalities that may be necessary to remove evils that 
stand in the way of progress in the further development of 
civilization ; and this is why and the way Socialism came into 
existence. As the evils of capitalism have increased so social- 
ism has developed to overcome them. Up to the present time 
the forces of capitalism have been able to keep the forces of 
socialism in subjection; but from now on the struggle will be 
more even, with the socialists gaining power until capitalism 
shall be completely overthrown. 

Among the things related to socialism that may be regarded 
as instrumentalities of civilization we may include the Trusts, 
Democracy, Industrial Unionism, Co-operation, and Com- 
munism. 

The Trusts have served a useful purpose in organizing 
large industrial combinations and in preparing them for the 
conditions of industrial service which will prevail under the new 
social order. In so far as the trusts have organized industry, 
eliminated waste, increased efficiency, and reduced the cost of 
things, they have been a benefit to society. But, in so far as 
they have suppressed competitors by unfair means, and have 
corrupted government, perverted public sentiment, prevented 
the improvement of labor organization and living conditions, 
and persecuted reformers and socialists, they have been an 
evil in society and a menace to civilization. Trust "busting"" 
is a very foolish occupation, because it is contrary to the law of 
progress and not in harmony with the best interests of the 
people. The trust is a good thing, if it is the servant of the 
people instead of their master. 

Democracy has developed as a part of the struggle of man- 

58 



kind against the limitations that prevent free development ; 
and it has kept step with the evolution of constitutional gov- 
ernment. True and complete democracy is necessary to the 
highest civilization and must be made real in the perfect or- 
ganization of society. But democracy has succeeded so well 
in some respects, and is so generally recognized as being desir- 
able, that the forces of evil have seized upon it as a means for 
accomplishing their wicked purposes. The people have been 
deceived by high sounding phrases and have been made to be- 
lieve that they had democracy, while the predatory interests, 
who control all the most powerful governments and the means 
of education and public information, have manipulated the na- 
tional, international and other public affairs so that democracy 
exists in name only. This, however, is the natural result of 
capitalism. Under modern conditions the control of industry 
and finance carries with it the control of government and public 
information ; and therefore true democracy can only come with 
a change of the industrial and economic system, which will 
place that system, as well as the entire social and civil service, 
under the direct control of the people themselves. 

Industrial Unionism has grown out of the evils of the 
capitalist system, which has made slaves of a large part of the 
people for the enrichment of a few who owned the means of 
production and distribution and were able to exploit the needs 
of the people for their own selfish advantage. Every movement 
on the part of the working people for the alleviation of their 
working and living conditions, and for a voice in the manage- 
ment of the industries in which they worked, has met with dis- 
dainful indifference or cruel and vindictive opposition ; and, 
not only opposition, but often the capitalist forces have ex- 
tended their persecution to those who were not working in 
their industries, who, as teachers, publicists or social workers, 
sought to relieve the hard lot of the working people and to 
help in improving industrial conditions. It is the persecution 
of those who are friendly to the cause of labor, such as the dis- 
charge of teachers who were trying to teach the truth, the 
vicious treatment and deportation of labor organizers, and the 
illegal and cruel punishment of those who have dared to speak 
in defence of the rights of the working people and the methods 
by which those rights may be secured, that has made the or- 
ganization of the Industrial Unions necessary and that has 
compelled the workers to assume the uncompromising attitude 
which characterizes these unions. Had the methods of the 
employers been more reasonable and their attitude toward labor 
less selfish and cruel, the ordinary labor unions might have 
been sufficient, and such reforms as might have been made in 
the present system might have satisfied the workers. But now 
it is too late for that. The class struggle has reached the stage 
when compromise is impossible. The working people all over 
the world are fast learning to recognize the fact that "the work- 

59 



ing class and the employing class have nothing in common. 
There can be no peace so long as hunger and want are found 
among millions of working people and the few who make up 
the employing class, have all the good things of life." There is 
now only one way to settle the matter. The working people 
themselves, organized in the "One Great Industrial "Union" 
must take and hold and direct the management of all the means 
of production and distribution and all the public utilities, and 
run them for the benefit of all the people. The only solution 
of the class struggle that remains practicable is the abolition 
of the capitalist class. And this is the only way to save civil- 
ization from the destructive forces which capitalism has brought 
upon mankind. 

Co-operation may serve a double purpose for the good of 
the people and the advancement of civilization. It may bring 
some relief from high prices and other intolerable conditions 
growing out of the profit system ; and it may train the people 
by experience in co-operative action, so as to be better pre- 
pared to operate the industrial system when they get possession 
of the same. Ignorant and inexperienced persons often make ex- 
aggerated statements about the possibilities of socialism and 
other progressive movements, which would be much modified 
by a few years' experience in a good co-operative store, colony 
or productive enterprise. Many of these co-operative enter- 
prises have brought social and educational benefits, as well as 
pecuniary advantages, to their members ; and the idea of co- 
operation in general is to be encouraged among all people who 
wish to aid in advancing the general progress of civilization. 

Communism includes the most perfect idea of property and 
labor that was ever conceived among mankind. The early 
Christians and others in all ages, who have attained some de- 
gree of spiritual perfection, have favored the idea of Com- 
munism. "Common property and united labor" is the ideal 
for a perfect society of humanity. "From each according to his 
ability to each according to his needs" is the only completely 
just and right arrangement of human affairs. Under such a 
system all private property would be abolished. There could 
be no poverty, because society as a whole would provide for all 
the wants of each one. The evils of wealth, and the selfishness 
and vices, and the class distinctions and antagonisms, which 
it produces, would cease to exist, because there would be no 
rich, and all class distinctions would disappear. There could 
be no robbery or stealing of any kind, because there would be 
no object in doing anything of the kind. Labor would be so 
distributed that each one of proper age and ability would do his 
share of all the work required to sustain the life and civilization 
of all mankind. Labor would be no hardship to anyone, be- 
cause the hours would be short and the tasks made easy by 
improved methods. Science and culture would be freed from 
the baleful influences which now prevent progress, and could 
be developed to the highest possible degree ; and education 

60 



would become a real means of refinement and training in indus- 
trial and social efficiency. All the spiritual forces of the people 
would be freed to devote themselves to the physical, mental 
and moral perfection of Man, and the creation of a more per- 
fect environment. And there is nothing better or more impor- 
tant in the hopes and aspirations of the people, who are strug- 
gling for human betterment in all parts of the world, than the 
ideals of Communism and the plans by which these ideals may 
be realized in the life of the people and the organization of 
society. 



61 



APPENDIX 
LIFE AND SERVICE 

We use the words "life and service" in the name of our 
organization, and in some of the agencies by which we seek to 
accomplish a good work, because they represent so much that 
is essential to human wellbeing and progress. At first we 
thought of using the "Higher Life and Social Service," because 
it is our purpose to promote the more perfect life and the 
spiritual development and the perfection of social work which 
these words would indicate ; but now we have adapted the ab- 
breviated form, because it is more convenient and also has a 
larger meaning which is better suited to our purpose. 

As we become better acquainted with the truth of God and 
Nature, we see that life has a much greater significance than 
most of us have ever realized. Even as a mere spectacle, the 
great profusion and variety of life which appears in the many 
forms of plants and animals throughout the world is wonder- 
ful to behold ; and these physical forms of life offer a grand 
view of the wonders of Creation. But when we learn to under- 
stand the higher parts of life, represented in God and Man, we 
find that our language has no words adequate to describe the 
nature, beauty and possibilities of the sublime part of universal 
creation which we call spiritual life. The best we can do is 
to use parables and examples from the material world to con- 
vey our meaning and to use the laws of the physical life to 
illustrate the laws of the spiritual world. By the cultivation of 
the spiritual life in each individual and in the common spirit 
of humanity, we are however gradually enlarging our experience 
in spiritual things and are developing the spiritual conscious- 
ness which will enable us to understand more completely the 
real significance of life and the importance of perfecting our 
own souls to bear the right relation to the Universal Life and 
the spiritual world. 

When we speak of the "higher life" we may mean the 
higher spiritual existence in general ; but usually we mean the 
right-being and right-doing which enables us to develop the 
spiritual life within our own being and to experience the bless- 
ings of the heavenly conditions which result from right-living. 
The higher life is the more perfect life, physically, mentally, 
morally, socially and spiritually. It is the life conducted accord- 
ing to the principles of ethical living, in conformity with Natural 
Law, and in the spirit of love and righteousness. The higher 
life is the more enlightened and progressive life, which bears 
the right relation to the unity of all life throughout the Uni- 
verse, with both its physical and spiritual manifestations. And 
the higher life will also find expression in the practical applica- 

62 



tion of the divine ideals in more perfect political and industrial 
organization, the better co-ordination of all human activities, 
and in the more efficient and satisfactory service in supplying all 
human needs. And the higher life is characterized by the qual- 
ities of superior character, wisdom, correct behavior, and use- 
ful service. 

By the "Social Service" we mean the service that is de- 
voted to the betterment of humanity through all kinds of activ- 
ities which help people to live the higher life and which aid in 
producing the conditions more favorable to right-living and 
happiness. We call this "Social Service" because we recognize 
the social nature of our task and the need of the socialization of 
all agencies that supply human needs, according to the more 
enlightened social conscience and the spirit of the new social 
consciousness. 

Our idea of the social service requires the application of 
the following principles : 

1. Personal service, to be most effective, must be made a 
part of and co-ordinate with the social service. 

2. Individual and general endeavor for human improve- 
ment must harmonize with each other and with the law of 
progress, in order to result in the greatest good. 

3. The new social conscience and consciousness is cosmic 
in its unity with the great divine spiritual forces of progress 
which actuates our efforts for human betterment. 

4. All true service must recognize the rights and needs of 
both the individual and society and the relation of both to the 
laws which govern all things according to the Universal Order, 
including the harmony of God, Nature and Man. 

5. Not only is it necessary to understand these general laws 
or principles ; but we must be willing and able to make a prac- 
tical application of the same in the small details as well as the 
larger affairs of life, so as to be able to exercise wisdom in 
solving the problems which confront each individual and each 
people, as may be required under the circumstances peculiar 
to each particular case. 

6. Under modern conditions and the complexity of human 
relationships and the problems involved in the correction of 
evils and the promotion of perfection, there is an increasing 
demand for the social conscience to find expression in excep- 
tional specialized talent and wisdom, in the individual worker, 
in the co-ordinated social agencies, in the institutions of society, 
and in the direction of public sentiment. 

7. An important part of our task will be to aid in educat- 
ing individual and public sentiment, to develop the moral sense 
and special talent necessary for the most efficient service for 
the betterment of mankind, and to provide the organization 
and other facilities by which the new social consciousness may 
find expression in a more perfect arrangement of human rela- 
tions and a better management of human affairs., so that the 

63 



greatest good may result to the greatest number of mankind, 
in the perfection of means and methods for securing happiness. 

The Life and Service Fraternity 

In order to provide the facilities for the necessary work of 
education and organization, the Life and Service Bureau has 
been established ; and, until the larger organization is com- 
pleted, this Bureau will constitute the headquarters for the work 
of spreading the principles and advancing the objects set forth 
in this pamphlet. This Bureau will be a center for the exchange 
of ideas among those who are interested in any kind of en- 
deavor for the betterment of mankind ; and it will also be an 
agency for the distribution of helpful literature. 

The Life and Service Fraternity is a new movement for 
an organized endeavor to harmonize the ideas and efforts of 
those who are laboring for the betterment of mankind and to 
make their endeavors more effective of good results in the 
general progress of social organization and human perfection.^ 

The general object of the organization may be said to be 
to produce a more perfect race of humanity and the conditions 
favorable to right living and happiness. The members however 
are not limited to any particular line of work, and only concen- 
trate on certain definite objects at certain times to accomplish 
certain results that are especially needed at that particular 
time. The general policy of the movement is to maintain such 
an attitude toward all the problems of mankind as to make it 
possible to take up from time to time such issues and activities 
as shall seem best suited to accomplish the greatest good for 
the general welfare of the people. 

There are several degrees or classes of membership, accord- 
ing to the character and interest of the members and the kind 
of service they do. All progress in the membership of the or- 
ganization and the standing of members is based upon moral 
and industrial worth, intellectual ability, and usefulness in the 
service of humanity. 

All connection with the organization must begin through 
Associate Membership. Anyone can become an Associate Mem- 
ber by asking to be enrolled, by paying a fee of one dollar and 
making other contributions as may be convenient, and by using 
the reading and study courses provided for the membership. 

Any Associate Member may enroll on, or constitute himself 
or herself, one of the Working Committees to carry on one of 
the following lines of work. 

1.' Education and Humanitarian Culture: Including the 
improvement of educational institutions and methods, scien- 
tific research and instruction, vocational and physical education, 
spiritual culture and character building, perfecting a reliable 
news and information service, and promoting the higher refine- 
ment of civilization and enlightenment and progress, in general. 

2. Race Improvement: Including the promotion of phys- 
ical culture, health, social hygiene, good heredity, eugenic mar- 

64 



riage, ethical living, happy family life, and the progressive per- 
fection of Man. 

3. Improvement of Social Agencies and Methods of Cor- 
rection and Prevention : Including the correction and preven- 
tion of delinquency, deficiency, disease, disaster, loneliness and 
poverty ; the abolition of capital punishment ; and the improve- 
ment of institutions and methods of treatment, education, classi- 
fication and employment of criminals, insane, feeble-minded, 
sick, disabled, unemployed, inefficient, or to assist any that are 
any way unfortunate or in trouble. 

4. Social Organization and Co-ordination of the Civil, So- 
cial and Industrial Service : Including the organization of the 
industrial service (production, distribution and public utilities) 
for efficiency in supplying the material needs of the people ; 
the organization of the social service (all kinds of social work, 
education, race culture, correction and prevention, social cen- 
ters, civic and rural improvement, etc.), for efficiency in supply- 
ing the spiritual needs of the people ; and the organization of 
the civil service (all government officers and employees) for 
efficiency in the administration of all public affairs so as to 
promote the general welfare according to the will of the people. 

These four kinds of work constitute and determine the 
four divisions of the work and working force of the Life and 
Service Fraternity. A study of these four paragraphs will give 
the reader an idea of the nature and scope of the work to which 
the members of this organization are devoted. Members are 
enrolled on Committees and assigned to tasks according to 
their inclination and ability. Those Associate Members who 
wish to advance to higher degrees of membership (which will 
give them a voice in the management of the affairs of the or- 
ganization) must be actively engaged in one or more of these 
lines of work and must possess good character and understand 
the principles of the higher life and the social service. Each 
member will receive any special instruction that may be re- 
quired in the special tasks to which he or she is assigned. And 
all necessary aid will be given to members to fit them for such 
work as they may undertake and to enable them to enjoy the 
advantages and benefits of membership in this organization. 

Until further notice, all communications, including applica- 
tions for Associate Membership, remittances, friendly letters 
of criticism or information, etc., should be addressed to John 
J. Klein, Organizer, The Life and Service Bureau, Box 54, 
Jamestown, N. Y. 



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